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South African Race-Culture & Sports: Dismantling Of Culture, Arts, Sports & Cultural Transmission Of Africans In Mzantsi

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The Sculpture of the Master Artist and Sculpture of Dumile Feni

Dignified, Strong, Tall and Strong-looking African Man-Figure-Sculpture

Dignified, Strong, Tall and Strong-looking African Man-Figure-Sculpture

The Destruction Of Cultural Transmission Ways And Means Of Africans In South Africa(Mzantsi)

As an African people, all round the globe, for more than 2000 years, we have faced oppression, depression and repression, and these today have intensified immensely. So that, at this point, we begin to note that there has been broken, into many pieces, in many places, how we transmit our cultures from one generation to the next…

So, that, we should then take note that the mission and quality of an African controlled socialization process is more than a basic response to oppression. It is in fact, if one can imagine it and get to know about it, fundamentally a path to promoting a healthy individual and overall collective development, prosperity and well being-meanwhile it will aid in preventing cultural genocide. This the reader will come across in the part that deals with culture, music and dance below in this Hub.

It is now well-known and solidly established fact that Africa is the mother of all human civilization. Africa is also a land where the actual and very foundations in 'socialization practices' were founded and laid; and through this grounded format, it influenced all the cultures the world over. The whole world, every nation and all its peoples, if one were to consult the relevant historical data, travelled to Africa and they found African fully functioning cultures, who were in charge and control of their own destinies and Nations.

But it is the mission of the outsiders that was bent and intent on stealing the natural resources and/or people, took control of their hosts lands and went on to control and dominate its people: thus we witnesses the advent of slavery and colonization in a scale not know in human memory and history.

Even today, as of writing of this piece, it is still the mission of the descendants of these 'foreigners' whose intentions is to continue these relations of dominance and subservience we are now aware of. We should make note that Africa had things other people and nations need, and all of them were not prepared to pay for that.

It is also the mission and aim of these past and present colonizers to falsely justify these inhumane behavior foisted upon Africans, and they did this by launching a serious and very constant and slanderous propaganda campaigns. It is though such propaganda campaigns that they painted a picture of All Africans as 'culture-less,' 'ignorant, backward' and 'evil people'.

Through diverse International codes, these detractors of African people, utilized messages and signals/memes and zines, to produce the intended and same result they were propagating, from the past to the present. This move by the colonizers/imperialists, was to ensure the full and complete degradation total enslavement of Africans globally.

So that, when we look much closely at these shenanigans of the oppressors of Africans, their goal was and is still to encourage all Africans, to resist everything and anything Africa, and effort was made to dissuade Africans never to speak out about Imperialism of Europe, Europe and other parts Oppressive world, against Africans globally.

Discourse and active organization strategies intended to lead African people to command their own socialization process, must build and improved upon distinct African indigenous traditions. There's a lot of documentation and oral histories that outline the vast traditions which were and still a way of life of our African ancestors/ourselves and these they had passed down throughout various generations.

It is these traditions that African chroniclers have to critique, and if a need arises, work had on improving them so that they square up neatly with contemporary challenges that are facing African people globally, and south Africa in particular. Understanding our own indigenous socialization practices will enable and help us to have a clarity of purpose and a better vision to move forward into the future as a united African Family.

African people continue to consistently to face the wars against their cultures, and they ought not to surrender or ignore/neglect their vision of who they are as a people. This will help point out to and lead the African people onto to those markers and marked points and maps of the steps that lead to a reclamation of their African power and authenticity/autonomy and freedom as a people.

It is a well-known and documented fact that Africans were tortured,killed for practicing their traditional religion, speaking their traditional mother-tongues, using African names, playing their own original music, doing their long time traditional dances, and much,much more. The colonizers worked hard on separating Africans from their traditional spiritual values, family, culture and land; the detractors of Africans made sure that there is a disconnect for African people with a healthy African cultural and historical foundations.

By the time Africans gained some paltry form of freedom and were poised to reclaim their traditional practices and culture/history, the anti Africa propaganda went into full swing and was enforced with alarming brutality; this propaganda machines of the colonial imperialists had by then succeeded in enforcing a mental disengagement between Africans and anything Africa. The long term and lingering effects has created, today, what we see as mental and social confusion which has so far prevented Africans from being themselves. These after effects were designed and put in place making it impossible for African people to unite and achieve authentic and autonomous freedom. The Aim of this Hub is to re-orientate that schism and falsity.

African Queen..

Nkosinathi Khanyile’s “African Queen 1”, which combines the aesthetics of classical Greek sculpture with that of the ‘amasumpa’, the raised relief patterns used traditionally on Zulu pots and woodcarvings that carry social significance. "African Quee

Nkosinathi Khanyile’s “African Queen 1”, which combines the aesthetics of classical Greek sculpture with that of the ‘amasumpa’, the raised relief patterns used traditionally on Zulu pots and woodcarvings that carry social significance. "African Quee

Mzantsi: Let's Talk Sharp with One Another...

Why Have We Come To Hate Ourselves? Well, Let's talk

I usually post a lot of music, which I suppose are positive vibes, and at times write or post articles originally written of taken from some writers to upgrade our knowledge and consciousness. As a media enthusiast/Historical and Media writer and analyst, I have been viewing several Wall on FB that portend to carry out the struggle. What these are, critically looking them, are just bellicose knee-jerk reactions and rants on our part, pretending to be caring and talking about our problems and plights.

Well, in so far as the diatribes are concerned, it seems like a conscious people are engaged in a positive palaver, but that would be far from the truth. Our cream of the crop is rushing pell-mell into being accepted and seen as being European, and not African… This is a fact, and I can argue with anyone's contrary point of view on this matter... Wilson in the video below addresses why this is the case with us, in Mzantsi and in the US and Other parts of the African Diaspora…

In all earnestness, we have lost our bearings, moorings and geographical campus in life. We are under great and grand delusions of grandeur, that if one were to accumulate more money, and sacrifice ones soul and human beingness(Culture, Customs, etc), that does not matter, but money does. We have dug ourselves, we Africans of South Africa, into a hole that we cannot climb out of. We glorify, cherish, and work very hard to be a poor copies of other cultures and are strung-up on material wealth and technological gadgets and nothing more.

We have become adept at scoffing and dismissing our cultural, linguistic, musical and other heritages that make us Africans of South Africa, and have become lackeys of other peoples around the world. We are a confused, scared and dumbed-down peoples. We of Mzantsi, have no sense nor direction of what is happening. We are all filled with uncertainties, distrust, and have to live with an irresponsible petty bourgeoisie which is very opportunistic.

They have a tendency to enquire as to ones status in our meetings in any situation, what kind of car one drives, where does one live, or was edumacated, wear western contemporary fashion, smudge ourselves with foreign perfumes, jewelry(which we now put on our teeth, too), live in shameless opulence, and strive hard to maintain that type of status quo and wealth acquirement to our dissatisfaction-and desire to be accepted as Europeans, not African.

Today, because we have become very good at rejecting our culture, we have become an illiterate nation, with a miseducated youth and totally blank adult population. The matric results are one indicator of this charge. We are becoming sick nowadays, most of us suffering from flues, pneumonia, dysentery, diarrhea, in the middle and heat of the summer.

We do not control our water (by we, I mean the army of the poor consumers of this drinking water). We are inept in all what we do. We depend on nepotism, cronyism, which has been shepherded by a cabal of a motley crew of thugs posing as our government and leaders.

The people that are supposedly being put in position of national social responsibilities are ignorant, inept, dysfunctional, unknowing, arrogant, and pilfering upon the public coffers; corruption is rampant; rape and murder are chronic in our communities; Alcoholism is a pandemic disease; drug abuse and proliferation has becoming the new normal in our midst.

Churches are fleecing their parishioners; the much touted and oft abused concept of Ubuntu is no more existent in our divided and shattered African collectives; our children do not even know our part of African history, customs, cultures, traditions languages and other sacred rites and their practices; and we, the present elderly, are not even helping them, nor we ourselves are functionally capable of capturing our culture, customs, traditions and the whole bit.

People are scared of critiquing the ANC; the ANC has arrogantly abrogated to itself all powers and is distorting and making its own polity ignorant and uneducated so's to rule over us effectively. They, the present government, wants us to accept that all these social malaise are because we are now experiencing a new democracy, newly found freedoms, in the face of all that they, our present leaders are doing all that is wrong. No one wants to be told that we are a failure and are being wiped out of the face of our land in all aspects of our decrepit existential reality.

"The Black race will be exterminated if it does not build a Black(African) Superpower in Africa by the end of this Century."
Chinweidzu

Reading up on Wilson is an eye opener for us, if we will ever have the gall and guts to face our weakened state of being. Wilson writes:

"… The way we think, the way we behave, helps to create the kinds of victimization from which we suffer. The oppressive configuration the White man has assumed in relationship to the African man is in good part the result of the fact that we have permitted ourselves to remain in complementary subordinate configuration conducive to his oppressive designs. "The White man Cannot Be What He Is unless We Are What We Are As A People".

"And one way of transforming the White man is through 'self-transformation'. "He cannot be what he is if we are not what we are".

"Therefore, we must take responsibility for that part of our personality, that part of our community, and that part of ourselves over which we have control, and change that part. And if we change those parts of ourselves and our community, we shall change this man. Who gives a damn about changing him anyway? It does not matter!

"One of our major problems is that African leadership has been involved in converting Whites. That misleads us time and time again. Give it up! One of the major steps in the rehabilitation of the African man/Woman/Child, etc, is to give up the White man and forget about him!"

This is one helluva tough thing for the African elite in Mzantsi to wrap their heads and thin skins around. Why should they give up their stolen and ill-beggoten loot? Why should they give up their income, life-styles, power, importance, and standard of living for the sake of the good for all Africans. Why should they?

This is the conundrum that that stops any one of these 'latter-day' South african millionaires are faced with. Why should they not hobnob with the celebrities and people of power? Give up golfing? Have no 'helpers' in their house? Are they not providing job creation, they wonder? Why should they not imbibe the accoutrements of the world of wealth and modernity?

Why should they be bothered with paying obeisance and respect to an ancient and decrepit useless African culture, customs, etc, when the world is modern and moving along in the 21 century. Yes, these people who ask these questions and many more are part of us, they are us.

We have to learn how to critique ourselves and accept our shortcomings and over-inflated sense grandeur. We should get rid of our confusion as to who we are as African People. We neither American nor European, nor will we ever be. We shall never be accepted as those people, instead, they would respect us more if we were our selves, without trying to ape others/them.

Our culture should guide our thinking. Our custom condition our behavior; our tradition enable us to determine ourselves as a people and nation. We cannot afford to be hoodwinked by television, and other western cultural imperial artifacts and gadgets. We should know these, but use them to suit ourselves. We cannot think like we are of European origin in our psyche and other distorted cultural unrealities we so apt to adopt and pine for, at the expense of our own indigenous cultures, traditions, customs and so forth

'Madness(Mental Illness) And Rage'

The African community must examine itself and see to what degree it has contributed to his own madness, demise, oppression and powerlessness.

When one looks around our own communities, there's an exaggerated reality of madness and mental health. We learn from Wilson that"

"A part of the problem of mental illness in not what people do to each other, and not what mama, daddy, or somebody else does to a child. A part of it is also how what mama does is reacted to on the part of the child. It is not so much that the European were are inferior, and that we this and that, and that the European maligns our character, et cetera: It is the reaction of anger, as Cobbs and Price point out, 'The reaction of rage.'

"Yes, we are going to find rage in teenagers, and rage in people that destroy and prey on the community; and it is the this reaction that distorts reality, distorts the individual's creativity, distorts the necessary unity and distorts the very mechanism that can get the individual out of his/her behavior," writes Wilson.

"I was talking to one drug addict who was outlining the regular thing about mama; mama not loving her and mama mistreating her. And so she saw herself as having only two choices; either would become what mama said she would become, or she would become better than what mama said she would become-both being reactions to mama, both still tied to her mama, both making her a creation of mama.

"The African(Black) bourgeoisie is as much a creation as is the African(Black) criminal; they are both reactionary styles, and both a means by which people try to deal with their dilemma of White oppression. And quite often people think, (and she thought) that there are only two choices: Either I react to it that way or I react to it the other way; I react to it in terms of rage or I overachieve.

"But if reactions of rage, hatred, and vengeance are not permitted to capture the personality, to consume and concentrate consciousness and attention, perhaps then, another alternative, another approach will be discovered.

"This is the thing that we must recognize in ourselves as a people. Reactions in terms of depression, rage and anger, reactions in terms of compensatory mechanism, are reactions that help to deny the criminality on a certain segment of our people, and that obscures the behavior of many of our teenagers in our current situations — which help to maintain the situation in and of itself.

"Why can't our leadership deal with that issue? Why is it we say that African people are losing out in the so-called "alms" race. As they call it? Alms Race! Why aren't we questioning our leadership when since the 1950s (and 1960s), the situation of our people worsened? We have leadership, today, that refuses to confront forthrightly the issues and the circumstance in which we find ourselves.

"For not capturing economic and social control of our communities, and for not building up An African Orientated philosophy, and for not building our brains, and studying, and reading, and writing, and organizing, and developing, we must hold ourselves responsible, in part, for the madness. I therefore suggest that the issue then is not so much one of diagnosis for the patient, but a diagnosis of ourselves, a diagnosis os the system, and more so than that — getting on with the work of revolution. (Wilson)

I began by titling this piece as "Let's Talk Sharp With One Another". We can all wax revolutionary and political until we turn some other color either than our melanin, that will not alter the fact that we are in serious trouble here in Mzantsi. Our leadership is made up of quislings, sell-outs and turncoats. This is an undeniable fact. Some of us here in Mzantsi are averse to such talks for it threatens their present status and reality in our(the poor's) shredded present decrepit existential unreality. Well, talk, some of us will

Well, it's about time we started talking to each other and not at each.We have to talk and listen to one another and stop dictating our half-cooked dim-witted-mind-sets to those we deem to be lower than us, and yet we are in the same prison, the same devastated reality that we face as the Africans of Mzantsi. I am not going to be talking so much about White people in my posts, but will directly address ourselves(Africans) as to what is happening to us today.

We should not kid ourselves that this is a problem that is faced by Africans in South Africa or is unique to us, only. African Americans, those who are dumb enough and come here to South Africa and behave with some haughtiness and arrogance — displaying how "inga'nt" they are, are in the same boat with us. I need not say this because I might be dismissed as an African in Africa, but Wilson bears out my assertions, and this is what Africans, all over the world, are having to deal with, equally and in the same way, no matter what.

You are not better because you are an African American in America, nor am I better because I am an African in the Motherland… We are all in the same ship, prison and enclosed oppression, depression suppression and you name it, the same shit. It is at this juncture in this part of my first installments of the articles I will be doling out for this year that we listen and watch/learn what Wilson has to teach and make us aware of, which, by the way, we, Africans in Africa, and all those in the Diaspora, desperately need for own sanity and survival as a people...

Wilson says we cannot be slaves and be Africans at the same time, because if one is to become what we see ourselves as today, slaves, we have to discard of our those characteristics that make one African… This is profound, and it is important to listen very carefully to Wilson, all of his interview below with Gary Byrd on WLIB, in New York...

Self-Hate vs White-Supremacy: Dr Amos Wilson

A Short History Of African Art Under Apartheid

The Reflection of African Identity In The Art of African South African's Art..

As a theme in art ‘identity’ is a vital concern in a postmodern society such as ours. The interplay between the individual and society has become increasingly complex, leaving room for new theories, research and speculation about the future of humankind. Who am I? Who are we? Art, as a seismograph of change, can both reflect and be a harbinger of transformation in our personal and communal lives.

The artist, as a third presence, mediates between society and the individual through the art that he/she creates. How can we understand these three elements and the dynamic of their interplay?

The best way to do this is to consider the global and local context, to look at the work and words of a few selected artists who illustrate this interplay, and to refer to the critics who comment on their work.

South African art holds a unique position when addressing ‘identity,' as a result of its racially divided past, and international developments reflect on the way in which they affect our local situation.

Art is a mirror and at times forecaster. It tells us about our progress in terms of the South African ‘identity,' and where it could lead to.

Ii is important to project what is different about South African art. Diverse societies are a global phenomenon, and so is the unrest that comes with them. Such societies have pockets of ethnic groups that resist integration and pockets within the original population who oppose the inclusion of strangers.

South Africa is different, because the separation was dictated and is deeply ingrained in the unconscious. It is a fragmented society where integration feels ‘unnatural’ and the option to leave the familiar social context is rather new and takes place predominantly in the city.

However, instead of positively experimenting with a new South African identity, the city environment has unfortunately also become the main playground of crime, which enhances our fear of ‘the other’, and shoves us back into the safe and familiar.(Aparheidized reality, existence and mind-set)

This dynamic is reproduced in much of South African art and is reflected in exhibitions, where the majority of the art can still be divided along apartheid lines, almost as if looking at cultural diversity through a magnifying glass.

Artists who are exposed to and familiar with a more global context seem to have overcome these restrictions and can deal with these issues in a less literal and more playful manner.
The master of turbulent imagery was undoubtedly Dumile Feni, who was known as the Goya of the townships. His apocalyptic vision talks directly of personal experience, indicating the extent to which the political and the personal had become inextricably intertwined.

The violent imagery of Dumile was complemented in the 1960s and 1970s by a different kind of aesthetic: mart that celebrated the beautiful and the mystical. It was an art inspired by music, literature, poetry, and an affirmative view of the political struggle: as a site of hope rather than despair.

Fikile Magadlela, Thamsanqwa Mnyele, Dikobe Martins, Peter Clarke and others reacted against the prevailing township imagery of hopelessness. They were a generation of artists who showed the way out of the aesthetic of distortion, producing images of great beauty and mystery, evolving a symbolism that offered some relief from the degradation and squalor.

A more complex and subtle response to political repression began to manifest in the work of Ezrom Legae. Working with delicate and tense line, Legae used images of birds and eggs as a metaphor for a new awakening of consciousness. Inspired by the story of Steve Biko, he produced a series of graphics using the chicken and egg imagery.

Yet in spite of its explicitly political inspiration, he avoided any directly political reference either in the content or in the title of this series (which was chosen to represent South Africa at Chile's Valparaiso Exhibition of 1979).

Some of the art of this period was inspired by surrealist imagery. In an interview with Fikile he alluded to the surrealist influence as well as his desire to make an art that celebrated beauty.

But there's one thing I believe in; if you draw the black man, he must beautiful, handsome; the woman must be heavenly. Drape them with the most beautiful clothes — to wash away this whole shit of self-pity.

Fikile also alludes to the important political debates that were confronting artists at that time. How to address the role of the artist in terms of his or her social responsibility; questions of accountability; and the constant problem of how to overcome the alienation of the black artist from his or her own community.

Art And Resistance Under Apartheid

The Sharpeville Massacre was one of the most important turning points in the history of South Africa. It triggered a chain of events, from the banning of liberation organizations, the launch of the armed struggle, the internationalization of the South Africa’s Apartheid policies and the growing division between black and white South Africans.

The Liberation Struggle in South Africa from the 1960s till the 1990s gave rise to a number of schools of thought on the role of culture (art & literature) under a racially oppressive and authoritarian society. The debates ranged from the use of the arts as a weapon of the struggle to artists working towards the creation of a new people-centered non-racial culture.

On the other hand the dominant discourse amongst Whites was mainly dependent on their support or opposition to the Nationalist party led government. Whites seemed to either accept the status quo, i.e., buying into the racial theories about people developing their own separated cultural practices, or they seemed to reject this crude racial discourse and oppose the state policies arguing that art should have an independent existence, with its own intrinsic values, that went beyond political party policies and addressed universal truths and the human condition.

There were also those who argued that artists could not deny the realities of living in a repressive society and their art should reflect on the injustices of that society as artists should be obliged to expose state repression.

This group furthered their views in the 1980s and developed a radical critique of society, arguing that artists had an obligation to plan for the creation of a new “people or revolutionary culture”

Dumile Feni

Dumile Feni's 'African Guernica'

Dumile Feni's 'African Guernica'

Protest Or Resistant Art?

Much of the art produced during Apartheid that in some way was critical of the states racial, cultural and or political polices was labeled as either ‘Protest' or 'Resistance Art’. This term has been argued over by many commentators, historians and critics, but there is very little agreement on the definition of the term.

What is Resistance art? Were there artists who supported the status quo and produced work that reflected the government’s apartheid policy? There was a school of thought that argued that their work had no reference to any social message but followed the dictum art for arts sake.

The rewriting of our history and of art history in this case requires a critical understanding of the evolution and development of artistic movements. It also requires us to look at the subjective factors that serve as the key to the production of a particular or body of work and to understand in what circumstances the work was exhibited and circulated if at all.

One also needs to examine the State, its education and cultural policies, the relationship between the visual arts and other disciplines and last but not least trends and debates among artists within the liberation organizations and other groups opposed to the status quo.

By taking this approach we will notice, firstly that there was a range of ways in which artist responded to unfolding social and political events. Secondly that even at the height of repression there was intense debate amongst artists opposed to apartheid on ways of representing their reactions and oppositions to the system.

We will explore how some artists who were active in or supported ‘the struggle’ choose not to produce work that served an overtly party political cause, but who nevertheless produced work that had a significant impact on their audience, work that clearly reflected their concerns about the impact of the norms and values of a society subjected to unjust and oppressive laws. There were also artists who did not belong to any ‘struggle’ organization but they produced works that made powerful statements about the injustices of white minority rule.

Thami Mynele's art work

Art By Thami Mnyele

Art By Thami Mnyele

"Nize Nisikhonzelephela Bandla"(Please Pass On The Greetings For Us) By Bambo Sibiya

"Nize Nisikhonzelephela Bandla"(Please Pass On The Greetings For Us) By Bambo Sibiya

Artists and Mobilization of the African Populaton

On the other hand there were artists who openly sided with the opposition and produced works that were used to mobilize people. Some of these artists produced work that required a sophisticated understanding of the artists’ use of references to other works of art like Dumile Feni’s ‘African Guernica’ (Figure 1).

Other works were overtly political but were never exhibited because it would have led to prosecution. Then there was work produced by artists such as Thami Mynele (Figure 2), Omar Badsha and others whose art advocated that art should serve a social and political purpose yet they produced work that went beyond the overtly political.

In this feature we examine work by artists that cover the different schools of thought. By examining their contributions and writing their biographies we will try to prove that while the term resistance and protest art has relevance in describing a particular genre, the term implies a much more complex phenomenon.

Our list of artists’ biographies and resources is not complete and will grow as this project and the discourse around it grows. Please feel free suggest material by clicking the contribution tab.

Written by SAHO researchers Omar Badsha and Joni Light

The Sculpture Of Dumile Feni

Dumile Feni’s sculptures spotlight the difference between white and black in South Africa. Portraits displaying clear characteristics of native Africans remain untitled, and therefore given that name: Untitled. They are depicted as the archetype of t

Dumile Feni’s sculptures spotlight the difference between white and black in South Africa. Portraits displaying clear characteristics of native Africans remain untitled, and therefore given that name: Untitled. They are depicted as the archetype of t

"African Cultural, Education and Historical Retention And Transmission"

"African Cultural, Education and Historical Retention And Transmission"...

The state of the African South African nation is in dire straights. This is because of what we know and do not know as an African collective. We know that being in modernity and becoming technophiles is in keeping up with the times-its gizmos and metadata streams. In all endeavors of man's existence here on earth, the aim has been more or less to better one's lot.

In our case here in South Africa, we do note(mistakingly so) that our culture is non-existence in its real form. We do talk a lot of politics, but we really do not put into perspective the nature and role of our African cultures here in Mzantsi. We know, in a remote sense, what our culture "Really" is about-but not really concretely. We sometimes do not see the need to, but I am going to make an attempt at resuscitating our culture in this piece and what that means or it will mean for us as African people of South Africa.

Wilson says that, "It is very important to keep in mind that a culture is to a significant extent a 'historical' product. A culture is socially manufactured, the handiwork of both deliberate and coincidental human social collusions and interactions. A culture also manufactures social products. Some of the most important social products it generates include its own cultural identity, and the social and personal identities of its own constituent group and individual members. I will add below what Wilson has to say about culture, further.

So, how have African people become such a fragmented and disorganized group of people today? "Why can't we be like the Indians and the Japanese but in our own mode?", the question one of my 17-year-old nephews asked me some years ago. The answer is quite simple. We cannot be like them because we do not have the same historical, social and cultural experiences. We do ourselves a great disservice when we compare ourselves to other people since we can only compare that which is similar, not dissimilar. We are different because Africa was attacked by Arabs and Europeans, and our people were forcefully taken to another land and enslaved. Neither the Indians nor the Japanese have had that experience and therefore it is absolutely pointless to compare ourselves to them.

When slavery and later colonization took place the vision that our ancestors had of educating and raising African children(The African-centered way) was taken out of their control and a new way was imposed on African people-This destroyed our culture in deep and disastrous ways. Worse, this new system of education ran counter to the interests and needs of Africans. As a result, today, African people have never had so many talented and educated economists, educators, sociologists, doctors, lawyers, artists, etc, yet we suffer the worst health, housing, and education on the planet because our education was never designed to promote our interests but rather the goals and the interests of our oppressors.

The self destructive behavior and derogative lyrics of the Rap South African-styled Kwaito generation is a striking example of our children, today, who have not been taught to promote their positive cultural, historical, customary, traditional, and so forth, interests of their people and communities. The dysfunctional and 'out-of-wack children' we see in our midst, is partly due to us parents being ignorant and ignoring/or not knowing our culture, and being scornful of it-and being unable to transmit it from one generation to the next.

A Brief Look at corruption:

Corruption in Africa therefore is not the cause of poverty, only, but also a consequence of it. People in Africa are corrupt because they do not earn enough money to live decently and therefore must resort to illegal methods to make ends meet. In fact, where ever you see crime take a good look, you will usually find high unemployment and intolerable living conditions because it is a consequence and not the cause. Improve the living conditions and corruption and crime will quickly disappear. It's a very simple equation but of course no one is interested in this option because the capitalist system, which is really the old Roman slave system under a different name, cannot survive without access to a large number of poorly paid or unpaid army of workers or people who are barely paid.

Under globalization, its modern name, 80% of the world is still exploited by the 20% who still continue to own all the wealth. Changing the name periodically (feudalism, industrialization, capitalism, socialism, communism and now globalization) is simply a strategy that the West uses to make us, the ignorant masses, believe that there is genuine change taking place in society. Now you understand why every country you visit and in every area of activity the owners and those who make money are always White or are close to White, while those who work, serve and are exploited are always black or close to it. This is what African parents must begin to understand so that they can explain to their children why African people are consistently at the bottom of the socio-economic ladder. And tell these children why they should imbibe the cultural retentions and transmission of their own indigenous culture, customs, traditions, etc.

A Peek At African Education

This is relevant to the present state of Education in South Africa. I think many of the points that Asa makes are and will be lessons and affording South Africans some answers as to how to set up, reform and control the Education/Culture of Africans as advised by Asa below:

"Are you going to say "no" to calculus as a standard for the high school level? I think calculus is a reasonable standard. All children are brilliant enough to learn calculus, if you want to offer it to them. But if you want to teach calculus, you have to know calculus. And most teachers don't. So why blame the child for their inability to achieve when the deficiency is in the other place? Obviously, if you want the child to achieve in calculus and teachers don't know calculus, then now you've got to prepare the teachers. Now you're talking about staff development. See how it's all connected?

"If someone really wants to raise the achievement of children, you've got to recognize the reality in the classroom. Once you do so, you'll know that we'll have to do what we did in the 1960s, and soon. When the US thought that the Russians were ahead in the space race, when they put up Sputnik, the next thing that happened was that the US massively mobilized for science education. It was science, science everywhere. [Why cannot we do that for our children and ourselves today? This is still not answered and solved by us here in Mzantsi].

"We had a National Defense Education Act. Look at the language: education became a matter of national defense. When the rubber met the road, they knew they had to do something and they funded the process of doing it.
What's happening now? The budget is bankrupt on social welfare issues and nobody wants to do anything about it. So you manipulate the standards to make it look as if you're doing something. But you cannot fix the problems that are wrong in the public sector without providing resource.[precisely the conundrum we are faced with here in South Africa]

"We have got to learn to ask new questions and not simply give a Black version of the white question. So intelligence testing should go out the window, as far as I'm concerned. Now if you want to know how we know it's irrational, get the book edited by Helga Rowe, "Intelligence: Reconceptualization and Measurement", which are papers from a summit meeting of psychologists in mental measurement in Melbourne, Australia, in 1988.

"They were trying to figure out what was the state of the art in measurement, especially intelligence measurement, and they came away with three conclusions. Actually, there were probably more conclusions, but these are the three that interested me:

1. They couldn't agree on what intelligence was. That's what you might call a construct validity problem. It's a little hard to measure precisely when you don't have agreement on the construct.

2. There's no predictive validity to IQ tests unless you use low-level thinking as your achievement criteria. If you use high-level, complex, conceptually oriented problem solving, then there's no correlation between IQ scores and achievement outcomes. This is serious, because that's where the IQ test is supposed to be making its contribution, in predictive validity. But it's not there unless you measure something that somebody has already had time to process.

3. If they can ever agree on what intelligence is, and if they can ever measure it, they will have to take context into account. That's what the Black psychologists have been arguing for before I was born: that the context is what gives meaning to a response. You can't universalize a dialogue, linguistically or culturally. It's scientific idiocy to do so.

So you have to understand whose IQ is being tested -- those who make the irrational IQ tests. IQ testing doesn't do any good for anybody other than people who need work. It's a professional welfare program.

African cultural transmissions and retentions should be the modus operandi of how we begin to restore and practice our original and indigenous cultures, customs, traditions and so on. If we have lost the ways and means of how we are supposed to transmit inter-generationally, this culture, education and so on, we can read up on/or learn from other people how they did their own, and from there fashion our own out of those people's experience, but specifically designed for and culled from our own existing culture today

We Can Also Learn Something(From Others) About How And Why We should design our education the ways in which he suggests below

Jose Marti On Education:

"On Education" - Popular Education:

1. Instruction is not the same as education: the former refers to thought, the latter principally to feelings. Nevertheless, thee is no good education without instruction. Moral qualities rise in price when they are enhanced by qualities of intellect.

2. Popular Education does not mean education of the poorer classes exclusively, but rather that all classes in the nation, tantamount to saying the people-be well educated. Just as there is no reason why the rich are educated and not the poor, what reason is there for the poor to be educated and not the rich. They are all the same.

3.He who knows more is worth more. To know is to possess. Coins are minted, knowledge is not. Bonds or paper money are worth more, or less, or nothing; knowledge always has the same value, and it is always high. A rich man need money with which to live, but he can lose it and then he no longer has the means of living. An instructed man lives from his knowledge, and since he carries it with him, he never loses it and his existence is easy and secure.

4. The happiest nation is the one whose sons/daughters have the best education, both in instruction of thought and the direction of feelings. An instructed people loves work and knows how to derive profit from it. A virtuous people will live a happier and richer life than another that is filled with vices, and will better defend itself from all attacks.

5. Every man when he arrives upon this earth has a right to be educated, and then , in payment, the duty to contribute to the education of others.

6. An ignorant people can be deceived by superstition and become servile. An instructed people will always be strong and free. An ignorant man is on his way to becoming a beast, and a man instructed in knowledge and conscience is on his way to being a god. One must not hesitate to choose between a nation of gods and a nation of beasts.
The best way to "defend our rights is to know them well"; in so doing one has faith and strength; every nation will be unhappy in proportion to how poorly educated are its inhabitants. "A Nation Of Educated Men Will Always Be N Nation Of Free Men". Education is the only means of being saved from slavery. "A Nation Enslaved To Men Of Another Nation Is As repugnant As Being Enslaved To The Men Of One's Own".

Jose Marti, Guatemala (Mexico) 1878
José Julián Martí Pérez is the Cuban national hero and an important figure in Latin American literature.

Education and culture are one and the same thing. We should tailor and design our education around our culture. What the meaning of culture is shall be dealt with below to some extend by Wilson below. We must not only 'say' we have a culture, but we must be able to talk about it, describe and live by its principles. We can also learn from those who have dealt with the same problems, as we are faced with in our educational system, in the same blueprint or vein as that suggested by Jose Marti above and then some.

We also have forgotten that our culture has been written about in books like "Mekgwa Le Maele A Sesotho". "Inqolobane Ye Sizwe," "Inhlalo Kwa Xhosa," and many other such books. Some of us ignore these masterpieces of our cultural literature because they are written in our own African languages, and by us, and are not considered to be worth anything. That is where were are making a critically and deadly mistake that will eventually lead to our genocide. How else are we going to learn and learn more about ourselves and culture? These are the other strategies we can use to re-route and re-set our cultural direction, growth, transmission and propagation

We have to learn how to critique ourselves and accept our shortcomings and over-inflated sense grandeur. We should get rid of our confusion as to who we are as African People. We are neither American nor European, or Asiatic, nor will we ever be. We shall never be accepted as those people, so long as we don'[t recognize and respect ourselves-so long as many of us are not comfortable in their own skins and cultures, instead, they would respect us more if we were our selves, without trying to ape others.

Our cultures should guide our thinking. Our customs condition our behavior; our tradition determine ourselves as a people and nation. We cannot afford to be hoodwinked by television, and other western cultural imperial artifacts and their emerging and merging technological gadgets. We should know these, but use them to suit ourselves-and develop our nation, culture and history.

We cannot think like we are of European origin in our psyche/spiritually and other distorted cultural unrealities we so apt to adopt, at the expense of our own indigenous cultures, traditions, customs and so forth. Our culture, that of the all the African people of South Africa(9 of them), should be our specialized field and know-how; and in that way, the world will listen to us when we tell or talk about Our Culture and live it.

On The Cusp Of An African Cultural Renaissance

When Fu-Liau visited Bahia Brazil, he was shocked to discover Congo descendants who still maintain their traditional ancestral cultural customs; far more authentic than what is practiced in the Congo today. He was startled after being invited to observe secret education systems which proved to be virtually identical to his own initiation in the Congo years ago; initiations long since destroyed by the colonials.

Traditionally, varied rituals address every occasion in African traditional life. The rituals provide individuals with an opportunity to stand before the community for naming ceremonies, enstoolment ceremonies, initiation rites, harvest festivals and other times to link and collectively give thanks to god, the ancestors, and nature. These rituals, customs and traditions, and the purposes for them, are common in Africa and the Diaspora. They provide an opportunity to promote community unity, to outline purpose and expectations, to reinforce the positive aspects of the culture, and to acknowledge the power of the Creator-as envisioned and conceived by the African people.

Most of these ceremonies give validation to the elders, the children, the leadership, and to any links that contribute to community health, development and transmission. Ceremonial practices help communities to affirm community ties and values, mores, traditions and so on.

Our culture is not useless and did not die-off. It is still alive, in whatever form, today. In rebuilding and recasting our cultures, we should also be cognizant of certain negative effects and affects of other 'foreign' cultures have on our culture.
Our communities can benefit greatly if we could collectively resist the meaningless holidays and ceremonies which are promoted in contemporary capitalistic societies. These holidays, and their aggressive promotion, are meant to encourage spending to enrich certain businesses and corporations.

These holidays have no positive transformative value for individuals and communities participating in them.
Regardless of years of separation from Africa and constant pressure to ignore all things African, Africans in the United States and Africa as a whole, have managed to maintain "African Cultural Retentions". One example of this is the strong community commitment was participation in child-care and socialization in rural areas and in strong urban communities that persisted for years. Even when there was little money, these African communities, like ours here in Mzantsi, were consciously and subconsciously committed to quality child development, cultural propagation and transmission.

A few of these practices include the use of folktales as a means of teaching about community mores, encouraging youth participation in all community activities, childbirth techniques, post childbirth rituals, natural healing practices, and more. These diverse retentions could be found in may rural communities, such as Bay City, Texas, but they could also be found in pockets of urban communities those within Harlem, New York." (Wilson)

For us here in Mzantsi they can be found in the rural areas, and urban centers. We still have material and people practicing our diverse, but not necessarily different cultures. As the Boers have tried to make us believe that we are tribes' and were never united.but fighting with each other, and our cultures were different, since, according to them we migrated from the north of Africa, and came into south Africa when they 'discovered the Cape-a lot of hogwash, balderdash, falsification and obfuscation of our history, culture and so on)

African socialization practices served to assist communities in da-to-day operations, collective survival, interpersonal relations, and basic quality of life issues. The content of an African education and socialization process contains many components which are modified according to the specific goals and aims of a community at a particular historical timeline and reality.

We, as Africans of South Africa are facing a gigantic task of trying to cope, exist and survive this decrepit social existed and genocidal social malaise. To do this, I am willing to be persecuted in whatever manner anyone deems possible, but that will not stop me from posting on other sites, till maybe some take me seriously about Cultural War issue facing South Africa, and ultimately Africa/Diapsora...

What does all this mean for and to Africans of South Africa today? It means everything-Where Everything Is Everything . We can describe these cultural practices from our cultures in Mzantsi. Use of folktales-I grew up listening to all sorts of folk tales and ghost stories, and from them I carry within me the mores and morals of our communities; As a member of my family, extended and otherwise, I have been involved in and taking part in the sacred rites and practices of our family members; In the community I live in, I have been at, involved in and participated int eh cultural and ceremonial events where the whole community participated.

I have worked, as a youth, in and with the community. I made it my business to talk and teach youth sports and help them understand their schooling; I have and am still talking to young girls about their social worth, and in the midst of the boom of Mbeki's children" as they are referred to in our community, there is a constant struggle to demystify and deconstruct the current notions about birth-giving and bearing many babies to be compensated by the government; rebutting false notion, on behalf of and amongst the Youth, about how they should really be growing up as African teenagers today in our dysfunctional communities and society.

We have incorporated into our teaching for the youth the precepts, ideas, and African concepts, precepts and principles of how an African society should function, work and relate to each other. We teach them about the role played by children and youth in the community. Teach them about the customs of the community in regard to treating women with respect, respecting their elders, teaching the younger children the values , morals and mores of the society.

This is an uphill battle, but we are in it, on it and at it. We have books that deal and describe our culture written as early as the 1800, from which we can cull whatever we need for the 21 century, and make them suit the aims and goals of our communities[I have cited a few above]. We are writing original articles such as this one to slowly bring to the forefront the importance and greatness of African cultures in South Africa.

We cannot afford the individualism that has been foisted upon us by the Apartheidizers and their allies. We have in our own cultures as our culture, wherein we can learn and know/understand about the Planting seasons, how to carry out a wedding, rules governing relations between to two merging families; laws for the bride and groom; how boys are initiated, along with girls; how deal with ailments and sicknesses; the ways of behaving and living with the elderly; kinds of diseases and solving of problems for those who do not bear children; aphorisms and other sayings-how to be a close and self-loving and self-sufficient and interdependent communities and people communities.

There are laws and rules, in our cultures for kings; there is a whole segment on the wealth of the community; drama, poetry, plays, games , dances, music, art, and games for children The bringing up of youth and the rules that are observed and practiced by the communities. We have a slew of activities that if we were to look at them as one culture unified in diversity, we can and will clearly discern our variegated but same unified culture much better.

What Am I saying? Well, we have a culture that is still there and alive, if we put our minds to it, respect and recognize it-it will serve our needs and interests. Identifying and making concrete assertions and presenting what we are talking about in our culture in clear terms is the goal. Yes, Math and science, geography are important as education. Culture is no less important and it is something that ought to be studied and practiced by Africans here in South Africa.

Hall writes:

"Culture is a word that has so many meanings already that one more can do it no harm. ...For Anthropologists culture has long stood for the way of life of a people, for the sum of their learned behavior patterns, attitudes and material things. ...Others, looking for a point of stability in the flux of society, often become preoccupied with identifying a common particle or element which can be found in every aspect of culture.

Wilson's discussion of culture is more precise:

The cultural identity of an individual or group is the social product of a socialization process in which new responses, values, perspectives ad orientations are acquired and existing behavioral repertoires of the individual or group are modified to some extent, as the result of his or its subjection to direct or indirect social conditioning experiences. Cultural identity also result from the patterning of its modal thoughts, feeling, or actions after other cultures or groups who serve as models."

We should link these definitions to the actual African culture that we have in 9(Nine) diverse cultural ways that is our culture, but not different from one another. There are no 'tribes' in the true sense of the intended meaning of that word. There are diverse, variegated, but one same diverse cultures of one nation of Nguni/Bakone(Africans Of Mzantsi)the Africans of South Africa.

This point needs to be paid attention to. We see a culture that is diverse and colorful, not a tribalized backward peoples. We have the same cultural or whatever practices, same language(Some of these were worked on some of my blogs now), the music, dances, traditional dresses and music is the same, even if it were to be categorized into several genres. It is one music, of one culture, and One nation of Africans of South Africa.

Yes, when we speak realpolitik, there will be some people who will be rubbed wrongly by my comments and observations. So too, there should be a second look at what I am talking about in regard to writing and projecting our culture to the world through the viral stream. We have to begin to talk about the various aspects of our cultures amongst ourselves, and compare notes and observations and commonalities of these 9(nine) cultures of Mzantsi. We will be more respected and acknowledged if we are able to present one cohesive and holistic culture of the Africans of South Africa. We should discuss it here on the FB and other outlets. Also, we should write specific original pieces on the various topics that make up our one but diversified cultures.

Politics is important, but without culture it is barren, fake and a fiction. We have seen, as we grew up what role culture has played in some of our lives. Although we are aghast with the present behaviors of our children, and the way our communities are under siege from many sides, we can also, and should, by the way, be able to talk, at least, about our culture, extol its virtues and vices, and at the same time design it to suit the present Africa-centered-way of they way we live, in a myriad places and in various ways. It is one culture made up of 9(nine) peoples of South Africa, and we should make that count for what it is worth.

As I have stated above that I will pick up on Wilson this further down to engage the discourse as to what culture is. Wilson writes:

"From their life experiences, a group develops a set of rules and procedures for meeting their needs. Or, it is the "historically created designs for living, explicit and implicit, rational and non-irrational which may exist at any given time as potential guides for the behavior of man.
"Thus, culture, though a product of the actual lived experience of a people — the primal source of much of their daily personal and social activities, their forms of labor and its products, their celebratory and ceremonial traditions, modes of dress, art and music, language and articulatory style, appetites and desires — [it] is essentially ideological in nature based as it is on shared beliefs, customs, expectations, and values.

"Hence, culture does not exist outside and independent of its human subjects. Culture is represented symbolically and operationally in the minds and characteristically mental/behavioral orientations or styles of its members, and is incarnated in the customary ways they move and use their bodies.

Therefore, culture is represented "in" the minds and bodies of its members, and expresses itself through the systematic ways they attend, experience, categorize, classify, order, judge, evaluate, explain and interact with their world.

"Mentally, culture involves the socially shared and customary ways of thinking, a way of encoding, perceiving, experiencing, ordering, processing, communicating and of behaviorally expressing information which distinguishes one cultural group from another.

"All these activities are dedicated to the end of adapting culture to the consistent and changing demands of its physical and social environment and reciprocally adapting the environment to the demands of culture.

"To the degree that the shared beliefs and behavioral orientations of the members of a culture are consensually consistent, reasonably rational and realistic, are effectively and consistently socialized and reinforced, the culture is characterized by coherence, somewhat low levels of internal conflicts and contradictions, relatively smooth, automatic, coordinated operation, and thereby effectively functions in the interests of its members.

"Socially, culture patterns the ways its members perceive each other, relate to and interact with each other. It facilitates the ways they create, develop, organize, institutionalize and behaviorally apply their human potential in order to adapt to the conditions under which they live so as to satisfy they psychological, social and survival needs."(Wilson)

Knowing, living and understanding our cultures is one of the many ways we can begin to rehabilitate our people and communities. It is important that we do this as soon as we can because at present, we seem to be at a breaking point, and who knows what will happen beyond that. We need to begin to talk about our cultures, customs, traditions, history, languages, music, dances, sacred rites and practices, traditional dress, social mores, moral, respect and Ubuntu/Botho-Eruditely. We can all of us, Africans of South Africa do this, because we are better than this.

Master Painter/Artist - Dumile Feni

Untitled, i.e. circa 1985

Untitled, i.e. circa 1985

Dumile feni's Art: "Under Arrest"

Dumile feni's Art: "Under Arrest"

"Head"

"Head"

Dumile Feni - "An Artist Misunderstood"...

The following Article was written by D. Amitabh Mitra:

I had taken my friend Tembeka to see the collection exhibited at the Ann Bryant Art Gallery, East London, South Africa. It was a warm sunny afternoon; East London is blessed with such lovely days. The gallery boasts one of the best collections in Arts in South Africa. This has been possible due to the avid interest in collecting the best of arts from early eighteenth century to the modern times by its late owner Ann Bryant.

Tembeka went around looking at each exhibit giving her comments. She came upon an oil on canvas depicting a Xhosa Woman in traditional dress. 'This is a beautiful painting, come and see this work' she remarked. Instead I asked her to come and see a charcoal drawing which is displayed at the entrance of the gallery. T

Tembeka came and saw it and immediately her hand flew over her face. 'I can't see this work, my son Alungile would cry if he has to see this picture'. Dumile Feni has been once again successful in creating such passions in the ordinary person that can burst out at such unguarded moments.

This was Dumile Feni's work titled 'Going' done by charcoal on paper. This work by Feni remains the most prestigious item that this small gallery and its curators are proud off. It is a piece of South African history.

The common man in present day South Africa is largely unaware of Dumile Feni's work and the Contemporary South African Art movement touts him as a 'Goya of Townships'. Dumile Feni represented much more than that.

Catastrophes, accidents and awful events litter the works of the painter, draughtsman and sculptor Dumile Feni. One of his best-known drawings is from the year 1966 and entitled 'Railway Accident'. Folk are screaming and fleeing, bodies crushed, and limbs disjointed and tossed all over the place. Life has been torn asunder. Among this debris, the steely perpetrator ' the derailed locomotive ' lies diagonally across the design, itself burst. Pure horror leaps out at the observer through a dark veil of hopelessness.

Dumile Feni was born in Worcester in Western Cape in South Africa at a time not known exactly. It is thought to have been between 1939 and 1944. South Africa was still marked by apartheid imposed by a white-minority government and maintained in the face of opposition by force and violence.

Dissidents were suppressed and jailed, and black townships on the fringe of cities like Cape Town and Johannesburg were often run-down and riddled with crime. These were the conditions which Dumile's works referred to. Since they recall Francisco Goya's etchings of war and violence in the late 18th and early 19 century, Dumile was dubbed the 'Goya of the Townships' ' an honor which he hardly enjoyed earning.

Dumile was first trained in the ceramics works in Jeppe in Johannesburg. While recovering from severe tuberculosis, he began drawing and finally decorated whole walls of the hospital. From 1965 on, he worked with the politically active Gallery 101 in Johannesburg and in 1967 exhibited at the celebrated S'o Paulo-Biennale. A year later he moved to Britain.

Stylistically Dumile inclined towards figurative realism, and his nervous but exact lines recall those of Egon Schiele. His artistic materials were often very simple, the drawings often done with a ballpoint pen, as much for economic as artistic reasons. He died in New York in 1991. The recognition which he deserved came to him posthumously, though he had exhibited during his lifetime in many galleries in South Africa and Britain.

On the initiative of several members of the African National Congress, especially Dumile's friend Isaac Witkin and the conservator and bronze-caster John Phillips, funds were set up with which to bring Dumile's works back from the USA to South Africa, to be shown in the National Gallery in Cape Town. A grand retrospective of his works is planned for 2003 by the Johannesburg Art Gallery.

This itself is a poem in prose by Dumile Feni -

One day I was in the Township with this driver and we went past a line of men who were all handcuffed. I don't know what for, maybe for having no pass or something. Anyway the driver said, 'Why don't you ever draw things like that?'

I didn't know what to say. Then just when I was still thinking, a funeral for a child came past. A funeral on a Monday morning. You know, all the people in black on a lorry. And as the funeral went past those men in handcuffs, those men watched it go past, and those with hats took off their hats.

I said to the guy I was with, 'That's what I want to draw!'

In his township phase, Feni's versions of expressionist township suffering and poverty went beyond depicting urchins and beggars; in the drawing The Stricken Household (1965) he does not stop short of littering the ground around the shack that he takes as his motive, with what look very much like corpses; when he does do a beggar, it is rendered as The Ogre (1965) all displaced limbs and frozen mask of accusation, more a product of anger than it is of suffering.
In short, Feni's art at this time tends to be more in your face, more driven in its expressionism than that of most of his contemporaries.

His township work contains, though he never claimed this for himself, one of the more credible struggle oeuvres to come out of this country in the 1960s and 1970s, if only because of the white-hot intensity of his expressionism and the unmediated honesty of its conception.

It is probably significant in this regard that, uncommonly for prominent black artists of the time, Feni, though he often used the facilities provided by these, never really took instruction at the white run art institutions. Instead his first, and probably crucial, training was as part of an informal group around the artist Ephraim Ngatane, later honed during a period in a sanatorium where he was suffering from tuberculosis.

Another significant observation here to come from Ainslie is one to the effect that, while Feni shared his studio for a time, and lived with the Ainslies, he was never part of the student body at the Johannesburg Art Foundation. So too, he at times used the facilities and interacted with students at the Polly Street Art Centre, but was never fully identified with that either.

The African National Congress Government made Dumile a hero, branded him the only township artist who exposed apartheid but Dumile was far beyond than being a township hero, his erotically charged work escaped a closer inspection, the mind of the greatest thinker who brought Africa on an international canvas.


The Master Sculpture And Artist - Dumile Feni

Feni Expressing The Burden that Africans Feel and being carried along with; He Carved this Stature artistically and spiritually expressing the sobering said reality that Africans themselves Are a best of Burn-Articstically/Sculpturally

Feni Expressing The Burden that Africans Feel and being carried along with; He Carved this Stature artistically and spiritually expressing the sobering said reality that Africans themselves Are a best of Burn-Articstically/Sculpturally

We have To Understand Better What Intergenerational Cultural Transmission Is All About

This is the early and first month of the 2014 A.D. and we in Mzantsi are nowhere near our Objective and autonomous Freedom, Nationhood and liberation that we have so coveted and fought for over the centuries. The most perplexing thing about our decrepit state of existence is that, we have now been made ignorant,destitute, mentally disturbed and forlorn.

We fight the same shit and are the most dejected, despondent, disconsolate, wretched, downcast, dispirited, downhearted, crestfallen, depressed, melancholy, gloomy, glum, mournful, despairing, doleful, oppressed, repressed and denied of basic human rights. our humanity, peoplehood and Are all in Africa and the Disapora- Same Hell. This is an indisputable Fact, and remains so in the dawn of 2014 A.D.

I used all the synonyms above because they clearly describe our miserable, decrepit and wretched condition, given that our country of Mzantsi is the richest in Africa, in so many ways, and we are at the bottom of any end and every development and progress that is taking place in our country, and we stand by the sidelines and watch other people, who are not of our land, become better, rich, educated, and successful.

I am not going to apologize to no one when it comes to talking about our country South Africa, which must first of all take care of South Africans "first", and anybody else last. This is what I am talking about when I say I do not apologize to no one when saying what I have said above.

Having said so, I will begin the New Year with an observation we need to learn from Asa Hilliard below, and take from it what we need to get on our feet/bootstraps and pull together as an African nation(with those who wish to sit under the African tree/shade, welcome, as Sobukwe noted.

The major problem facing us as poor and African people, locally, regional, continentally and in the Diaspora is the concerted effort that is being foisted upon us to keep us Dumbed Down, illiterate and totally ignorant about everything. They(The rulers) make the decision, we comply, obey and carry them out-no matter how unreal they are.

If we are going to talk about education, culture, history, tradition, dance, music , traditional dress and sacred rites and practices of the Nguni/Bakone, then we better know what we are talking about. If we are going to be talking and waxing political about the African-centeredness of our culture, custom, traditions, music, dances and the whole bit, we better know concretely write, very well what all the 11 people of South Africa are about and represent of and by themselves.

First of all, we need to put some issues into their proper perspective to even begin taking about the different types of music that are composed and made by Africans of South Africa. And there is nothing wrong in me selecting them as I do because our culture in Mzantsi is completely dominated by the Culture of the indigenous culture in all aspects and respects. Right now, most of us are not really helping to educate and lead from the people's perspective - the oppressed of Mzantsi. I think Asa Hilliard's excerpt below will help us clarify and edify this reality into the core of our consciousness.

"Our traditions have made a profound impact on world civilization. They still do. But today, we must reclaim these traditions, and where appropriate, utilize them to help us to address the many issues that plague our communities today.

"We continue to live in dangerous and treacherous times. The same propaganda and calculated manipulation of information about Africans that has existed since the start of Maafa is prevalent today. Mass media send messages to us and about us that are beyond our control. Schools have little or nothing to engage our students in African Cultural Traditions or in support of African communities. Our communities rarely acknowledges our traditions and they fail to create adequate structures to guarantee "Intergenerational Cultural Transmission".

" We are culturally lazy and our ancestors are not pleased. History will not be kind to those of us who forget. Shame, disintegration and dependency on others or worse, will be the outcome.

"While I am addressing a general audience, it is my highest hope that serious researchers will make a careful review of the references and selected bibliography. Special attention should be paid to those that point to documentation and descriptions informing us about our traditions. I am hopeful that these references will tease, enlighten, and heighten the interest of researchers so that they may be motivated to do the hard work of digging up greater details to illuminate traditional African aims, methods, contents, and outcomes.

"Time is of the essence as many of our living human sources are dying. Much of the information that we need is in "fugitive sources," like literature, film, tape recording,photographs. artifacts, architectural,structures, carvings, paintings, music, games, symbols and more. In other words, in order for us to develop and maintain a robust understanding of our cultural wealth, we have a great deal of "Study" to do. There is a virtual treasure trove to be uncovered. There is No Time to waste in tapping our African Power.

"Studying And Learning Is Our Key To Nationhood and Autonomous Freedom/Self Rule"

Asa then adds the following Advice and observations:

"There is no way around serious and disciplined study. We must study, and study more. Study, will reintroduce us to our tradition. Nothing in the general culture requires us to do this and so we must set our own standards. We must do this work for ourselves, on our own intitative. There is no chance, whatsoever, that we can launch an appropriate socialization effort without study, without structure, and without habit, tied to our own heritage.

"Nothing is more pitiful than to be led by those who have not done their homework. Around the world, some African and non-African lead panel discussions, public meetings, and more, are held to address the African agenda. While often well intentioned, the meetings feature disorganized sound bites, confusion, and a lack of synthesis and mission.

"Further, some of the valuable information revealed in these forums are sometimes repeating what Africans have said 20, 30, 50, 100, and 200 years ago. Because there was no study, Africans behave as though they re presenting new information.

"Had they studied and not been taught to avoid or resist their own history, they would not be reinventing the wheel. When you have not studied, you represent the accurate image of a disorganized, unfocused and controlled group. Unfortunately, too many individuals stand ready to enter the limelight with no clear vision.

"We must conduct study groups in every community for leaders and followers. This is our basic preparation for economic and political action. More important, this is our basic preparation for healing, renewal and for developing our vision of destiny.

"No public schools, anywhere in the African world, deal with the matters reflected in the references I recommended above. Sadly, very few of the organizations that are under the control of African people transmit our profound cultural heritage. This is the sorry condition.

"There is no way that we can survive as a people without study. There is no way that study can serve us unless we "CT" on what we Learn. Knowing is not enough. We must construct the world that we want. Nothing comes to those who wait.

"We have all that we need to do what is necessary. We can come to know what we need to know. We, however, must choose to do what is necessary and make the sacrifices that we need to make. today, we have more resources, books, computers, etc. Still, we waste time and far more resources than we need to take care of the socialization requireents. Now is the time to save us. The Struggle Continues," ["Aluta Kontinua" - my addition].
It is Important That We Construct Our World As we See Fit

What does Asa Hilliard and his sage comments above have to do with education? Everything. What Asa is saying above strike at the core and center of our present-day social miasma. When we ignored, dismissed, rejected and scorned our history, culture, traditions, languages, music, dances, sacred rites and practices and our recognizing that we are an African people we need to go back at the beginning,, back to cultural basics.

We stopped learning and studying, concretely knowing, practicing, developing and living cultural selves as the totality of all these things, we essentially have become European, here in Mzantsi. We think being European-likely sets us apart from our communities, African continent and the Diaspora. We think that makes us unique and different. We boast to one another about western cultural artifacts and wealth accumulation thinking that imbibing this makes us better than our poor and down-trodden lot in the townships and ramshackle dwellings that is their domiciles-and the rest of Africa.

We have no groundings in nor are neither embedded within our cultures, histories, traditions and whole bit, at all. We think that's how our masters have taught us to 'know' is enough, and we dare not construct our world outside the miseducated boxes we so comfortably dwell and think. We have no time to transmit in an Intergenerational consistent and structured way and manner of our whole cultural spiel.

We are presently engaged and engrossed in imbibing, aping and executing in both speech and action all that is European or American, that we really do not have time to look into our history, culture, traditions and so forth to begin to talk about nation-building, once we understood what we need to know, study and live from our own and selves and culture. It is either we do as we have been made up to be thus far-that we need to begin to recognize, study and concretely know our cultures, traditions, customs, music, dances, traditional dresses and so forth before we can even countenance the unknown and unclear freedom and autonomy that so many tout, and yet that is still has not been realized nor achieved by the majority of Africans in Mzantsi-to date.

The cultural and historical knowledge and tradition and music has been forgotten thus far, is what in the whole musical mosaic that one can find in Mzantsi, and even the music above, has but totally disappeared from the musical delivery media systems and concerts here in the country. I can see from postings on Youtube and reading the comments of those who have listened to these songs from South Africa, the amazement and enthusiasm these artists and their songs generate and engender, and yet, inside the country, this same music has been taken of the programming diet playlists along with TV, and we are left with either Kwaito or music from overseas, dominating the Air and,TV and Concerts waves and performances-and the music was given a name of the once famous gangsters in Orland East called amaKwaito. There's a whole story and history to what I have just mentioned..

Our educational system is in chaos and bankrupt. It does not serve our interests and our people. Our children are lost like the times when we were colonized and missionary schools took over our children, brainwashed them, and made them reject their cultures, disrespect their elders and reject their customs, histories and traditions. The same is true now during the rule of our own and supposedly democratically elected ANC government. Many White South Africans are working assiduously hard to colonize information about Africans and their own history and information. Well, now is the time we take over, not colonize, our information and we fashion it to our needs as we see fit.If our education will be relegated to the Web's viral stream, so be it.

We have to at least learn something from Asa above, which is "Studying" our Music, and other aspects of culture for our own benefit and betterment. In the Hub above, I have attempted to capture the essence of the culture that can still be made better, and also can learn what we have been through and how we still have to go-also, come to grips and concrete stories of our history in sports arts and culture. The other issue not touched up fully in this Hub are the affects and effects that the recording and publishing industry has had on the music and artists in South Africa. I have not really elaborated as I would like about the state of education/reading and studying that is not taking place as it used to be in our communities, today.

I will write and talk about the publishing and recording industries and companies in South Africa and what role they are playing in sowing ignorance, confusion, and not really interested in palavers like the one I published above. There are many facets of our being under attack and these will be dealt within other forthcoming Hubs. In this Hub, above, theArts, sports and Cultural Traditions are explored and their history given by the athletes, artists and our one culture, through its photographic images, cultural traditional musical video

This will be forthcoming in due time. For now, studying music in the away I that's relevant to us and our compositions-this includes education, reading and studying, which will enable us to move the this decrepit and downtrodden reality, so that we can construct our African world as we see fit; we must choose what to do if we want to go viral and how we are going to own that and affect everything about the product(music, culture, dances, art and sports history) in this case), that we want the world to know us by and begin to understand us as African people of South Africa as presented and projected by us-from an African-centered perspective, much better, truthfully and realistically-Again: From our own African-Centered perspective.

We therefore must Recognize that the Struggle going forward, is the highest form of education/studying we can do for ourselves. Dr. John Hendrik Clarke deals with this aspect of Us Studying and making sure that our education works/functions and serves or purposes and we shall see the reasons why if we work hard at improving our studying habits and reading/writing and uplifting our people through Revolutionary Education-an education that we have trained and studied for our own benefit and success-We can change and shift the present paradigmatic zeitgeist-to what we want it to be.. We have to begin thinking seriously about what Asa and Clarke are teaching us above and (in the article) and below,(in the Video)

Dr John Henrik Clarke, Dr Yosef Ben Jochannan - What will We Tell Our Children

South African African Indigenous Socialization: Race Matters

We really have a problem in having a clear pan of action and long term vision as to how to empower and make our people consciously know that they are a nation-and we are still unable to help our people to unite. Our culture here in south Africa helped us to efficiently manage our traditional spiritual values, family, culture and land. Our enslavers forced a serious disconnect on our cultural/historical/traditional foundation.

This has disabled our ability to unite, and work towards the achievement of our full freedom. Our inability to unite is a direct a result of our rejection of the Indigenous African Principles which promote a strong sense of community. This brings us to the fact and point that we need to need to ask and know who are people are.(Amilcar Cabral addresses this part of "Who Our People Are". So that we need to be clear as to who chooses to be in The ""African Family", and those who prefer to be "individuals", or just happens to have melanins like the rest of, some are not necessarily interest nor for what I am proposing above. That is not the issue I am concerned with in this Hub.

Once we understand and become clear about this distinction, it will help clarify the kinds of expectations or changes which might be posed by certain people. It will also help us by affording us the much needed knowledge as to who will be an advocate of and for the liberation of Africa, against those who are only opportunistic instead of helping our people.

According to Asa Hilliard:

"Restricting one's identity to physical characteristics is equal to acquiescing to the European domination strategy of ethnic cleansing and cultural genocide. People often confuse "race" with ethnic and cultural idetnity. When we see people who look like us, we assume that they all regard themselves as embers of the African Ethnic family; in addition to being Black. Many Africans believe that our only real struggle is to join the mythical "mainstream" as individuals. While, We as Africans, may have individual distinctions connected to religion, class nationality, etc., we must be careful not to allow these distinction to divide us in the name of service to oppressors.

Africans Of south Africa And themselves

Biko in one of his chapters he titled, "We Blacks":

"Black people under Smuts government were oppressed, but they were still men. They failed to change the system for many reasons which e shall not consider here. But he type of Black man we have today has lost his manhood. Reduced to an obliging shell, he looks with awe at the White power structure and accepts what he regards as the "inevitable position". Deep inside his anger mouths at the accumulating insult, but he vents in the wrong direction - on his fellow man in the Township, on the property of Black people.

"No longer does he trust leadership, for the 1963 mass arrests were blamable on bungling by the leadership, nor is there any to trust [Same as today under the leadership of the ANC-led government] In the privacy of is toilet, his face twists in silent condemnation of White society but brightens up in sheepish obedience as he comes out hurrying in response to his master's patient call.

"It is still said even today , although in a much more sophisticated language-[that one finds the use of racist language that is still prevalent inside South Africa and the evil and degrading comments made by White people in the Internet, as if some of us will not see this and even if we do, we will keep quite] To a large extent, the evil-doers have succeeded in producing at the output end of their machine, a kind of Black man who is man only in form. this is the extent to which the process of dehumanization has advanced."

I should point out that this is not working, and it is exacerbating the reality we see today that is lived by the Africans under the ANC, and of course, the murders of White Farmers, which I think should be stopped and a unification of South Africa should by now on its way towards becoming a reality. But at the moment, before we can deal or talk about other people or ethnic groups, we need to put our case and house tightly together.

"In the home-bound bus or train he joins the chorus that roundly condemns the White man, but is first to praise the government in the presence of the police his employers. His heart yearns for the comfort of White society and make him blame himself for not having been "educated" enough to warrant such luxury. Celebrated achievements by Whites in the field of science - which he understands only hazily - serve to make him rather convinced of the futility of resistance and to those away any hopes that change may ever come. All in all, the Black man has become a shell, a shadow of man, completely defeated, drowning in his own misery, a slave, an ox bearing the yolk of oppression with sheepish timidity."Biko)

Cultural And Educational Decapitation Of Africans In South Africa

What is really different now on what Bantu is talking about, about us, is that we have become a poor copy of what we aspire to be: White. The youth sees this as a way out of Black(African) poverty and powerlessness. They think if they speak English very well, with our quaint accents, and use new technologies, and be miseducated in our pedagogy; and yet, with this belief and misperception,they find out that they are not accepted as White people, and yet see their African people-they, the youth, recognize their own people as being backward, unsophisticated, as they have learnt from their education in the Model C School, and other such institutions of Higher Learning.

"This is the first truth, bitter it may seem, that we have to acknowledge before we can start on any program we designed to change the status quo. It becomes more necessary to see the truth as it is if you realize that the only vehicle for change are these people who have lost their personality. The first step therefore, is to make the Black man come to himself; to pump back life into his empty shell; to infuse him with pride and dignity; to remind him of his complicity in the crime of allowing himself to be misused and therefore, letting evil reign supreme in the country of his birth. This is the definition of "Black ("African") Consciousness".

"One writer makes the point that in an effort to destroy completely the structure that had been built up in the African society and to impose their imperialism with an unnerving totality to colonialists were to satisfied merely with holding a people in their grip and emptying the "Native's" brain of all form and content,they turned to the past of the oppressed peopled and distorted, disfigured and destroyed it. No longer was reference made to African culture, it became barbarism. Africa was the "dark continent".. Religious practices and customs were referred to as superstition. The history of African society was reduced to 'tribal' battles and internecine wars.

"There was no conscious migration by the people from one place of abode to another. No, it was always flight from one tyrant who wanted to defeat the "tribe", not for any positive reason, but merely to wipe them out of the face of the earth.

"No wonder the African child learns to hate his heritage in his days at school(Model C Schools, and Township Schools). So negative is the image presented to him that he tends to find solace only in close identification with White society."

Reading Biko's musings above is very important for South Africans(Africans) and other ethnic groups to begin to understand what is going on here. Before I cited Bantu, I talked about our youth who are not even reading books such as the one written by Biko, they are caught up in the technological world and its gizmos-and are arrogantly ignorant.

No doubt, therefore, part of the approach envisaged in bringing about "Black Consciousness" has to be directed to the past, to seek to rewrite the history of the Black(African) man and produce in it the heroes who come form the core of the African [Historical/cultural] background.

Biko Takes A Swipe At Technology

"Then, too, one can extract from our indigenous cultures a lot of positive attributes which should teach Westerners a lesson or two. The oneness of community for instance, is at the heart of our culture(Read my Hub on the Mpondo(Xhosa) people of the eastern Cape-already published here on HubPages). the easiness with which Africans communicate with each other is not forced by authority but is inherent in the make-up of African people.

"Thus, whereas the White family can stay in an area without knowing its neighbors, Africans develop a sense of belonging to the community within a short time of coming together. Many-a-hospital official has been confounded by the practice of Indians who bring gifts and presents to patients whose names they can hardly recall. Again, this is a manifestation of the interrelationship between man and man in the Black(African) world, as opposed to the highly impersonal world in which Whitey lives.

"These are characteristics we much not allow ourselves to lose. Their value can only be appreciated by those of us who have not as yet been made slaves to technology and the machine."

It is at this juncture that one pauses and reflects on what Biko wrote in 1972, and how this is relevant to us today. We waste time trying to outshine each other about ideologies and schools of thought and lame organizations, we have forgotten that we need to read Biko. Inasmuch as Biko is sounding terse in his criticism of us, he resuscitates our culture by pointing out to some of its pillars and highlights our culture's ability to hold its own in the word; also, Biko offers an ominous and real warning that he and his generation were not enslaved by technology and machines. ... Black Consciousness therefore seeks to give positivity in the outlook of the Black people to their problems-and elevates, and more so, raise our people, through our culture and history to a much more respectable commentary, this history of Africans, onto world human history and historiography.

Biko: "It works on the knowledge that "White hatred" is negative, though understandable, and leads to precipitate and shot-gun methods which may be disastrous for Black and White alike. ItBlack(African) Consciousness) seeks to channel the pent-up forces of the angry BlackAfrican) masses to meaningful and directional opposition basing its entire struggle on realities of the situation. It was to ensure a "singularity of purpose in the minds of Black(African) people, and to make possible total involvement of the masses in a struggle essentially theirs"."

Some have taken the 'struggle' away from the masses and into a myriad organization which are ineffective and bickering a lot. Inaction with the poor masses is one reason why this is so. Everyone who is so inclined becomes a 'fly-by-night' political talking head based on what they see and learn from Facebook, Twitter and the like(You can check out my Hub I wrote on the Twitter, published here on HubPages). Yet, when we read Bantu's writings, we begin to see for ourselves, without depending on some imagined leader or informer as to what Black Consciousness is about, straight from the mind and words of Bantu Biko above.

We are today , 41 years later, listing and seeing what Biko was saying. I have pointed out to the affects and effects of technological gizmos and the streaming ability that has handcuffed out youth in South Africa. They do not understand that these new ways of communication, were spoken by their seers: Biko, one of the many we have here in Mzantsi.

I reiterate, many of us just regurgitate palliatives and somnolent jabberwocky from the two sides of their mouths(presented as contemporary 'real-politik'), that they really hardly read Biko and what he has to say about Black Consciousness And What That Means or should Mean for Us African People. We claim leadership by shouting at the top of the Internet media roofs, and yet, very few hardly read what Biko meant and clearly elaborated the Black Consciousness philosophy, also, what it was intended to achieve and affect/effect the large collectives of African people. Few of us, although we will not admit it, do not have time to read him, at all.

It is also instructive for us to look at the same affects of colonization in the United States, as narrated by Akbar:

"It is important, however, for African Americans to know that many of our attitudes toward work are as a result of our slavery experiences These negative experiences associated with work continue to function as unconscious influences on us that make us respond in ways which may be contrary to our conscious intention. Awareness of these influences and their source begins to free us from their effects. Our slang, our songs, our jokes, our attitudes, transmitted from one generation to the next, preserve these retains as if they were acquired yesterday.

"The slave was permitted to own nothing or very little. Certainly, property and the finer material objects such as clothes, jewelry, etc., were reserved for the slave master. Douglas(1970) again observes:

"The yearly allowance of clothing for the slaves on this plantation consisted of two tow-linen shirts - such linen as the coarsest crash towels are made of; one pair of trousers and a jacket of woolen, most sleazily put together, for winter; one pair of yarn stockings, and one pair of shoes of the coarsest description. The slave's entire apparel could not have cost more than eight dollars per year. The allowance of food and clothing for the little children, was committed to their mothers, or to the older slave woman having care of them. Children who were unable to work in the field had neither shoes, stockings, jackets nor trousers given them,. Their clothing consisted of two coarse tow-linen shirts - - per year' and when these failed them, as they often did, they went naked until the next allowance day."

Akbar continues:

The slave master's fine house, beautiful landscaping, exquisite clothes and objects were associated with his power and status. In the same way that the slave looked upon his master with hatred and resentment, he also resented and envied the master's possessions because those possessions were associated with freedom and the power to direct one's life, family, and community.

"African Americans have the slavery influence of mixed attitudes toward material objects and property. On one hand, those objects are still associated with the master and his powers. Therefore, there is a tendency to resent property and to take a secret (unconscious) delight in attacking it. Certainly, some of pour tendencies toward vandalism and abuse of property have their origin in these experiences with property. Property is still viewed as belonging to the 'master' and not the 'slave'"

The second part of Akbar is another important observation he makes about why and how we are as we are: more specifically-why is it that we do not trust our natural leaders" We learn from Akbar that:

"Probably one of the most destructive influences which has grown out of slavery is the disrespect of African American leadership. The allegory is seen throughout nature that the most certain way to destroy life is to cut off the head.(a la Biko)

"One of the things that was systematically done during slavery was the elimination of control of any emerging "head" or leader. Slave narratives and historical accounts are full of descriptions of atrocities brought against anyone who exemplified real leadership capability. The slave holders realized that their power and control over the slaves was dependent upon the absence of any indigenous leadership among the slaves(We, also in Mzantsi can relate to what Akbar is taking about: Bantu Biko, for instance).

"The slaves were taught to view with suspicion natural leaders who emerged from among themselves. Such heads were identified as "uppity" or "arrogant" and were branded as the kind of trouble-makers who sere destined to bring trouble to the entire slave community(Biko talks about such attitudes in NUSAS, and the "overseer' role adopted by the Liberals).

"Any slave who began to emerge as a natural head, that is, one orientated toward survival of the whole body, was identified early and was either eliminated, isolated, killed, or ridiculed. In his or her place was put a leader who hd been carefully picked, trained, and tested to stand only for the master's welfare. In other words, unnatural leaders/heads were attached to the slave communities. They furthered the cause of the master and frustrated the cause of the slaves." (See the male house- slave [Played by Samuel Jackson], in the movie "Django Unchained".

We have the same situation here in South Africa. The real leaders were taken care off long before we came to this fictitious self-rule. We have quislings and turn-coats running the government lining-up their pockets with stolen loot. There is no excuse and or anything that they can justify what is happening in the country right now. The, the ANC-are perfect servants for imperial and local interest of their former detractors, and new bosses. These and Aparheid colonization and rule cannot be separated nor not talked about. Both are detrimental to the well-being and development of the Africans of south Africa, and for South Africa as a whole.

Django Unchained - The Movie

Samuel Jackson played a very convincing role of a house Negro in the Movie Django Unchained

Samuel Jackson played a very convincing role of a house Negro in the Movie Django Unchained

As can be seen in the presentation about African South African Art above, the same goes for sports. During Apartheid Africans were involved in their own sports and participated actively, and gave of their talents, freely, and to the entertainment of the oppressed masses. Unlike today, mass participation in ports is limited to certain sorting codes and plus one need to take into consideration the corruption that iis presently taking place in our country. Sports is dead amongst Africans as it used to exist. Boxing, Cricket, Tennis, , Chess clubs, well jaz clubs have evolved today; children were involved in all facets of sports; adults were taking care to promote junior leagues, in soccer, tennis tournaments; there were famous boxing stables; YMCA's full of youth and activities; and so on, and soon. A bit below in the Hub I will be dealing with soccer and soccer players during Apartheid.

If then many things are gone from our mist, then As Asa Hilliard advices:

African socialization practices served to assist communities in day-to-day operations,collective survival, interpersonal relations, and basic quality of life issues. The content of an African education and socialization process contains many components which are modified according to the specific goals and aims of a community. It includes the following parts:

1. Study of the whole heritage of the community

2. Study of the spiritual significance of everything

3. Study of the whole life of the community

4. Study of the whole environment and ecology

5. Study of how to maintain health

6. Building and understanding of MAAT(Balance) and a commitment to do MAAT(Balance)

7. Building Strong Community values

8. Building fundamental and advanced skills

9. Building strong social bonds

10. Building a strong ethnic family identity

11. Study of geopolitical and economic forces

12. Building repeat for elders

12. Building and maintaining effective maintaing systems for children

Asa adds: "Our methodology for socialization follows from the above. Bonded relationships among teachers and students are the foundation for method. Collective efforts of students, teachers, families and communities are essential. Rituals, rhythms and performances are essential. Meditation and reflection is essential. Conducting socialization in specially prepared 'sacred spaces' is essential. With all of this, critical reflection is a must.. True, Apartheid destabilized us. Also true, the ANC has bungled its opportunities for over 20 years, but we to, as an African people, should be held liable for letting ourselves be accomplices in the oppression of ourselves and our people(a la Biko)

"There is also arrogance from those patronizing Europeans who covet and embrace the ideas of European cultural nationalists, and weak African intellectuals and leaders. Well, this Hub is designed to negate and push-back on these stereotypes and set up leaders.

Art Imitating Life; Life Imitating Art- Gerard Sekoto

Song Of The Pick: An exhibition of Gerard Sekoto’s work, entitled Song for Sekoto 1913 – 2013, his life and times will be presented in celebration of the centenary of the artist’s birth. Gerard Sekoto is considered by many to be the ‘Father of South

Song Of The Pick: An exhibition of Gerard Sekoto’s work, entitled Song for Sekoto 1913 – 2013, his life and times will be presented in celebration of the centenary of the artist’s birth. Gerard Sekoto is considered by many to be the ‘Father of South

Gerard Sekoto

Song Of The Pick: An exhibition of Gerard Sekoto’s work, entitled Song for Sekoto 1913 – 2013, his life and times will be presented in celebration of the centenary of the artist’s birth. Gerard Sekoto is considered by many to be the ‘Father of South African Art’. His work has fetched extremely high values on the international art market yet in his birthplace of South Africa, he is still relatively ‘unknown’ amongst the general public. In recent years Sekoto’s local profile has been raised by the extensive efforts of author Barbara Lindop – both through the research and publication of her books on the topic, and her work in establishing and running the Gerard Sekoto Foundation. It is under these auspices that this exhibition was initiated, in order to facilitate further discovery of the excellence and depths of Sekoto’s important multi-disciplinary works. Supplemented by a personal history, documents and photographs, this showcase will allow Sekoto’s work to be considered for the first time within the tangible context of his life and the extraordinary circumstances in which he lived. Wits Arts Museum
Source/Artist: Gerard Sekoto

Artist: Dumile Feni

The geometrical lines,

The geometrical lines,

Cultural Dependency, Educational And Cultural Terrorism: A Case For Intergenerational Cultural Transmission

The cultural dependency of African people and many other ethnic groups is due to years of miseducation and the gradual loss of control of intergenerational cultural transmision. Most Africans are in deep debt. Culturally dependent people will believe, internalize and utilize anything that they are socialized to believe is correct. For this reason, Africans around the globe copy European standards of beauty. In certainAfrican countries, (Korea and some Asiatic countries), there is a crises in the number of people who bleach their skin in an effort to lighten it and look more European.

"Instead of growing food or practicing natural medical practices, that were passed on to us eons ago, we are totally dependent on others. It is ironic that those who make money on the medicine and other medical remedies today, studied and copied the practices of indigenous people around the world; the very people that they called backward. Now, instead of benefiting from the legacy of their ancestors, the descendants are dependent for medicine, food, and other things needed to survive.

"Africans have begun to internalize the views that exploiters have of us and our traditions. Many of us have become eager seekers to be educated in alien traditions, without criticism of them. For the past few centuries, the mass education that we receive in Africa and the Diaspora is rooted largely in Western European education orientation and practice.

"This condition has led to financial and political dependence. We no longer create the things that we need to survive; not food, clothing, or shelter. Even those things that we do create such as our music are under the control of others who have turned these very creativities against us. Destructive images are carried back into African communities, where the messages of uplift should be found."

In short then, dependency and lack of national autonomy has made Africans slaves to other foreign people who hold autonomy and their own brand of independence(Imperialism,etc.) over Africans. It is attempting to unshackle and free themselves fro such servitude that African writers and activists are needed to right the wrongs being perpetrated upon the billions of Africans globally.

Asa Hilliard informs us thusly:

"I was invited to present a paper at the Interdenominational Theological Seminary in Atlanta on the topic, “The Spiritual State of Black American.” I identified “12 Challenges for African People” in my response to this theme. The big picture for Africans is the same everywhere in the world, because hegemonic structures are global.

Even now, enormous power is being consolidated everywhere, with no priority on African development, e.g., The European Community (EC), North Atlantic Free Trade Association (NAFTA) and General Agreement on Tariffs and Trade) (GATT). Equally important is globalization in the business arena.

1. We are unconscious, with no global view of African people and no global view of successful ethnic groups. We experience ourselves as local people in a global world. Some of us experience ourselves only as individuals without any connection even to a local African community.

2. We have acute amnesia, with no valid memories or awareness of ourselves as a historical people evolving through time and spreading throughout the world. We are episodic in our experience of ourselves.

3. We are disintegrating as a people and disorganized. We have lost our solidarity. Many of us feel no bond of identity with our people.

4. We are not raising our own children. We have no systematic socialization structures for the masses of our children. They are raising themselves or they are being raised by others. We have forfeited one of the most vital functions of a people, the responsibility for intergenerational cultural transmission.

5. We have a growing loss of independent faith communities, becoming more subordinate in institutions that we do not control.

6. We have no long-range strategic goals, plans and mobilization. Without these things nothing positive will happen for us.

7. We do not have an adequate comprehension of wealth production and accumulation. Many of us make money. Few of us make wealth. Our consumption appetites make us prime sources for exploitation by others.

8. We do not have an adequate comprehension of how to nurture health and prevent illness. We do not have healthy diets. We do not monitor and control our environment. We do not have a critical orientation about these things.

9. We have no major independent, self-funded think tanks to help us to define and to resolve our problems. We do not see how successful group fund and rely upon ideas based upon research and reflection (Edwards, 1998).

10. We do not have an adequate African Centered Higher Education. Definitions, assumptions, priorities and above all our worldviews must reflect us.

11. We do not have sufficient cultural centers, movements, monuments, and celebrations to highlight important experiences and to shape directions. These things offer us the opportunity to be reflective and to develop a more firm vision of the future.

12. We have no regular independent communication capabilities, such as serious national and international periodicals to address our serious and continuing problems. This is shameful. It is not really a matter of resources. It is a matter of consciousness. Appropriate socialization will produce an appetite among the masses of our people for appropriate information.

I cannot amplify these points in the time available here. However, it should be clear that if we begin with these challenges while reflecting on our geo-political status as a people, they call for very special approaches to education/socialization, approaches that can only come from us. It should also be evident that something far beyond the common school experience is required for our children, even though most of our children will continue to attend common schools. Moreover, we must insure that this common school experience taps the genius of our children and stops disabling them through structured miseducation. Many of us rely totally on the common school experience. That will not meet our complete needs. The socialization of the masses of our children can only be done through structures that we develop and control.

Most of the 12 Challenges mentioned above are tied directly to our task of education and socialization, affecting directly the aim, methods and content of education/socialization. However, out of all of these high priority challenges, the first, becoming conscious, and the fourth, the matter of control over the education/socialization of our children are critical. Hegemonic structures were created to mis-educate enslaved and colonized people, and people who were victims of white supremacy influenced structures of domination. Indigenous and independent systems were destroyed.

Colonial and slave structures as well as apartheid and general white supremacy structures, were created, including boarding schools, to separate children from parents and communities and cultures, and especially mission schools to destroy the worldviews and to stigmatize colonized and enslaved people as savages, primitives, and pagans. The recent “culture wars” over the school curriculum is a continuation in a newer form of ideological structures of hegemony that follow the old path of separating children and communities from their traditions." (Schlesinger, 1998) (Bloom, 1987) (Ravitch, 1996) (Hirsch, 1987).

Science and Space Technology Knowledge

I am very much deeply involved in research about space technology and the Universe as a whole. Some of us think that this is a frivolous exercise for African people blah-blah/rah-rah.. Yes, this is our forte were we to learn more about its research, inform ourselves about it and add it to our educational curriculum in conscientizing Africans about the existence here on earth and in Space/universal, and so forth. Below, this perspective, is being put forth by Wilson, which helps us wake up to this knowledge, and debunk the narrow minded amongst our midst who are not interested in such information. Well, I am, and I recognize that that I live on top of the crust of the earth which is floating with other entities in the universe, and that I am affected by the universal laws and principles. I cannot pretend as if I am not affected and effected by space, time and the ever expanding universe. I have blogged a great deal about this topic and perspective, and have injected into my writing an African centered perspective.

I think Amos Wilson give us a better sense of what our education and ourselves are to be and are all about... We shall have to begin to see ourselves in this present reality and make use of this time to project and launch ourselves into the 21st century and beyond...

Dr Amos Wilson - Afrikan Education in the 21st Century

Artist: Dumisani Sibisi

Trumpet Player...

Trumpet Player...

King Kong - "The Musical" the "Song Sad Times, Bad" Times was Composed by Todd Matshikiza)

The history of South Africa's musical theater was inaugurated when the musical, An African Jazz Opera - King Kong, based on the tragic life of Black African boxer Ezekiel "King Kong" Dlamani, was premiered at the Great Hall of Witwatersrand University on February 2, 1959. Featuring the music of Todd Matshikiza and the lyrics of Pat Williams, the musical was a phenomenal success. With the members of the Manhattan Brothers and Miriam Makeba starring in the lead roles, the show toured for two-and-a-half years, including a nine-month run in London. King Kong was subsequently revived in 1979 and 1999. Much of the musical's success was due to the power of Matshikiza's compositions. The score reflected a personal statement. As a former journalist for the black magazine Drum and news editor for The Golden City Post, Matshikiza had covered Dlamani's trial for treason in the mid-'50s. His music incorporated his experiences during the trial and his views of apartheid. According to The Daily Mail & Guardian, "Matshikiza understood his central character, and, more importantly, understood the whole world that surrounded 'King Kong'. He understood the whole black world of the townships that fed Johannesburg and the histories of the people who filled those townships."

Todd Matshikiza - "Sad Time, Bad Times"

King Kong - "The Musical" the "Song Sad Times, Bad" Times

Sculpture Of Dumile Feni

The African South African-ness Of Dumile Feni's Sculpture Untitiled

The African South African-ness Of Dumile Feni's Sculpture Untitiled

African Cultural Motivation...

CULTURE ROCKS!!

This takes us back to the question Amos asked above, "What is Culture?"

"What Is Culture?" ..Horton and Hunt Provide a workable answer to this question. .."From their life experiences, a group develops a set of rules and procedures for meeting their needs, and these set of rules and procedures, together with a supporting set of ideas and values, is called culture." Clyde Kluckhon has defined culture as all the "historically created designs for living, explicit and implicit, rational, irrational and non-rational which may exist at any given time as potential guides for the behavior of man."

"Dominant groups, in seeking to achieve or maintain their power over subordinate groups, are for this reason compelled in some ways to constrain, restrict, reduce, destabilize, misdirect, or destroy the family systems, and with those, the communal and cultural systems of the group they subordinate[I have touched on this issue above]. The oppression, distortion and destabilization of the African Family by the Domineering Whites which goes along with the enslavement of Africans and continues to this day.

"The cultural identity of an individual or group is the social product of a socialization process, a process in which new responses, values, perspectives and orientations are acquired and existing behavioral 'repertoires' of the individual or group are modified to some extent, as the result of his or its subjection to direct or indirect social conditioning experiences. Cultural identity also results from patterning of its modal thoughts, feelings, actions after other cultures or group who serve as models.

"... Thus, culture, though a product of the actual lived experience of a people - the primal source of much of their daily personal and social activities, their forms of labor and its products, their celebratory and ceremonial traditions, modes of dress, art and music, language and articulatory style, appetites and desires - is essentially ideological in nature based as it is on shared beliefs, customs, expectations, and values, cultural constructs, definitions, meanings and purposes. These cultural constructs are used to proactively and reactively mold the mind, body, spirit and behavior of the constituent members of the a particular culture.[This can be observed in the cultural videos above and below].

"Hence culture is does not exist outside and independent of its human subjects. Culture is represented symbolically and operationally in the mind and characteristically mental/behavioral orientations or styles of its members, and its incarnate in the customary ways they move and use their bodies[This part of the definition of culture dovetails well with the presentation of the short histories and traditional and customary practices posted in this Hub] . The culture is represented "in" the minds and bodies of tis members, and expresses itself through the systematic ways they attend, experience, categorize, classify, order, judge, evaluate, explain and interact with their world.

"Mentally, culture involves the socially shared and customary ways of thinking, a way of encoding, perceiving, experiencing, ordering, processing, communicating and behaviorally expressing information which distinguishes one cultural group from another. All these activities are dedicated to the end of adapting the culture to the consistent and changing demands of its physical and social environment and changing demands of its physical and social environment and reciprocally adapting the environment to the demands of the culture.

"Socially, culture patterns the ways its members perceive each other, relate to and interact with each other. It facilitates the ways they create, develop, organize, institutionalize and behaviorally apply their human potential in order to adapt to the conditions under which they live so as to satisfy their psychological, social and survival needs. To the degree that the shared beliefs and behavioral orientations of the members of a culture are consensually consistent, reasonable rational and realistic, are effectively and consistently socialized and reinforced, the culture is characterized by coherence, somewhat low levels of internal conflicts and contradictions, relatively smooth, automatic, coordinated operation, and thereby effectively functions in the interest of its members." If one were to watch, and read the histories of the eleven(11) people, this will give the reader/viewer a sense of how the culture of South African Africans works and manifests itself.

"It is very important to keep in mind that a culture is to a significant extent a historical product, a social product. A culture is socially manufactured, the handiwork of both deliberate and coincidental human social collusions and interactions. A culture also manufactures social products. Some of the most important social products it generates include its own cultural identity, and the social and personal identities of its constituent group and individual members."(wilson)

Culture is a way of life that has been created by Man throughout history, and it is ways created people to be able to deal with the natural and real lived world with each other. South Africans like to communicate with one another, not only in language conveying ideas, thoughts and plans, but talking to each other for the sake of talking to each other, and enjoying that about their communications(Part of Ubuntu). This can be clearly seen in the videos throughout this Hub. The videos and the short histories give the reader/viewer how the Africans in South Africa project and put on display their culture for all to see.

Many people around the world, and if one were to read the comments on the YouTube Videos posted, are very much in-love with African traditional culture, and this can be discerned from their comments on these YouTube videos. It is a culture that has its own identity, style, energy and uniqueness, and is distinctly African South African. It really presents a human face to dance and music.

I will be showcasing African cultural dress and traditions below. But for now, I would like up to touch up on African soccer in South Africa, I will jot deal too much with the state of soccer today, but will provide a historical soccer timeline below.

Showcasing the Artwork Of Fikile Magadlela And Dumile Feni

The Artwork Of Fikile Magadlela

The Artwork Of Fikile Magadlela

James 'Sofasonke' Mpanza

The Father Of Soweto..

The Father Of Soweto..

James “Sofasonke” Sofasonke Mpanza, a community leader and advocate for better housing for African people living in Johannesburg’.

n March 1944 Mpanza had become disillusioned with peaceful appeals for more houses and called for a more daring approach to force the JMC to heed the subtenants’ demand for houses. Perched on a horse Mpanza led hundreds of subtenant families across t

n March 1944 Mpanza had become disillusioned with peaceful appeals for more houses and called for a more daring approach to force the JMC to heed the subtenants’ demand for houses. Perched on a horse Mpanza led hundreds of subtenant families across t

The Father Of Soweto and The Stalwart Of Orlando Pirates

This is a very difficult topic to write on about sports, culture, and race in South Africa. It is difficult because there is some serious scarcity and lack of data and information. But I think this is another topic that needs to be dealt with thoroughly, and I will try my utmost best to present my case about what I have seen transpire/or my impressions about African sport in South Africa today. When I say today, this means that to be where we are, we need to look back, and I will do so, with the hope that many African South Africans can read about the history and story of their sports, and why it is in shambles today.

The Natives Urban Areas Act of 1923 declared that blacks were temporary sojourners in urban areas and would only be permitted to reside there when employed. At the end of their working life they were to return to their homelands. The Act, intended to cover urban centres across South Africa, was rigorously applied by the Johannesburg Municipal Council JMC). It provided the JMC with a legal basis to clear the inner city of what it considered insanitary areas. Between 1924 and 1931 the JMC issued eviction orders to blacks (individuals and families) residing in inner city slum yards to vacate these areas. These were contested in the courts, who ruled the eviction orders illegal if the JMC did not provide alternative accommodation to those affected.

Early in the 1930s, with the Great Depression lifting and the mining industry revitalized, the JMC was able to raise revenue to undertake a housing programme. This resulted in the establishment of Orlando Township in 1932. Slum clearance in the inner city of Johannesburg began in earnest in 1932 and was completed in 1937, when residents of Prospect Township were relocated to Orlando.

It soon became apparent that the number of houses provided by the JMC in Orlando was inadequate to cover all slum residents forced out of the inner city. Some sought accommodation in the freehold townships of the Western Areas. These included Sophiatown, Newclare and Martindale. Others opted to sublet in Orlando, becoming subtenants. The number of subtenants grew steadily in the second half of the 1930s, increasingly sharply during World War II.

Historically, one way governments responded to a surge in the number of people migrating to the urban centres was to tighten influx control regulations. Restricting the number of people entering a township was achieved through the application of location regulations promulgated under the Native Urban Areas Act of 1923. The outbreak of World War II and the conscription whites into the army created a demand for labour that could only be met by blacks migrating to the urban areas. With influx control regulations in place, the number of blacks allowed to enter Johannesburg was restricted.

In order to attract a large pool of labour, influx control measures needed to be removed. In 1942 General Smuts' United Party UP) government passed the War Measures Act, which included the lifting of influx control regulations to meet increasing demand for labour. This allowed tens of thousands, mainly families, to migrate to the cities, and to Johannesburg in particular. Consequently, Orlando’s subtenant population grew exponentially during this period. And yet, the UP government was reluctant to build more houses to accommodate the growing number of subtenants. By the end of the war in 1945, overcrowding in Orlando had reached crisis proportions.

Typically, subtenants were relatives of resident families in Orlando, living in hastily constructed backyard shacks. The Sisulu family home in Phomolong Orlando West was one of those where relatives moved in. As Walter Sisulu recalled, his two roomed house had relatives staying with him. In this two roomed house Sisulu accommodated his uncle’s family, including his cousins. And probably in these instances tensions were rare and where they surfaced could be amicably resolved. In other cases families accommodated complete strangers, increasing the possibility of tensions and conflicts between hosts and subtenants. This gradually led to animosity between Orlando’s legitimate and legal tenants and their subtenants.

It was into this potentially explosive environment that the self styled messiah, James "Sofasonke" Mpanza made his impact. Originally from Natal, and with a history of murder, Mpanza converted while in prison. When released he became a lay preacher and leader of thousands of disgruntled subtenants in Orlando. Mpanza established the Sofasonke Party which took part in elections to the Native Advisory Board. Mpanza added his voice to the appeal for more houses to be built. When the JMC ignored these appeals, Mpanza decided to take drastic steps.

In March 1944 Mpanza had become disillusioned with peaceful appeals for more houses and called for a more daring approach to force the JMC to heed the subtenants’ demand for houses. Perched on a horse Mpanza led hundreds of subtenant families across the railway line to vacant land in what is today Orlando West. Mpanza and his followers, members of the Sofasonke Party forcibly occupied the piece of land and erected fragile structures made of sacking material. Because of the sack material used to erect the structures, the camp became known as “Masakeng”. The group, appearing belligerent and menacing, adopted the slogan “si ya o ghuba si ya o ghebula umhlaba ka maspala”. (This translates to “we are digging and we are seizing municipal land. The slogan was later adopted as a war song by Orlando Pirates, a soccer team formed in the township in 1937).

Mpanza’s action was directed at the JMC. He had hoped that the forcible occupation of land would force the JMC to undertake a housing programme and provide his supporters with accommodation. The JMC remained steadfast in its refusal to expand the township’s housing programme. However, it was the CPSA and the ANC that condemned Mpanza as an opportunist using his supporters for his own nefarious ends. Mpanza became a tyrannical administrator of the camp, collecting rent and presiding over cases to prosecute those accused of criminal offenses. The ANC and CPSA continued their condemnation of Mpanza in successive Advisory Board meetings. Mpanza responded to this criticism by threatening ANC and CPSA members with violence and at one stage locked them out of the Orlando Communal Hall, the venue for Advisory Board meetings.

Masakeng/Maplateng(Shack-shanty sprawl) was condemned as a health hazard. During winter and rainy seasons the hessian sacks used to erect the structures exposed residents to the elements. Considering that many of the families had children and infants, the mortality rate at Masakeng became unbearable. This and Mpanza’s excesses in administering justice and possible embezzlement of funds flowing from exorbitant rentals he charged residents became the hub of ANC and CPSA criticism of Soweto’s messiah.

The JMC responded more creatively to Mpanza threat. It established a site and service scheme in Moroka, attracting hundreds of home seekers. The site and service scheme was provided with water and other amenities and was laid out more neatly than Masakeng’s hastily constructed structures. And as the Moroka site and service scheme grew in popularity, hundreds left Masakeng and headed there.

Alongside Mpanza’s squatter movement others emerged in other parts of Johannesburg. In Pimville, Abel Ntoi led a group of followers who also occupied municipal land following the JMC’s reluctance to build more houses. In Newclare west of Johannesburg, yet another squatter movement emerged, demanding houses for tenants and subtenants of the freehold township. Many of those in Ntoi’s squatter movement opted for the JMC’s site and service scheme in Moroka.

The emergence and growth of sites and service schemes marked the end of squatter movements. By 1947 squatter movements had run their course and the country’s attention was drawn to the upcoming general elections in 1948. The election was contested on a number of issues, including the most desirable measures to be adopted to stem the tide of urban migration by black people. The Nationalist Party (NP) under D. F. Malan promised to bring back influx control regulations, and to tighten them and restrict the number of black people entering the urban areas. The NP emerged victorious in the elections and formed a government based on the principle of apartheid.

The apartheid government passed a number of laws, institutionalizing racial segregation. These included the Group Areas Act of 1950, which provided for the removal of “black spots” in areas adjacent to cities. It is under this piece of legislation that Sophiatown was destroyed and residents resettled in Meadowlands. In 1952 the NP government passed the Native Laws Amendment Act which prohibited rural migrants from moving to urban areas.

In the meantime, the site and service schemes proved to be more enduring than Mpanza’s Masakeng. Living conditions in the site and service schemes remained appalling. The Council for Scientific and Industrial Research (CSIR) was commissioned to draw up a plan of the type of houses that could be provided for Soweto’s population. The CSIR produced a standard design for a four-roomed house of 40 sq m, known as the 51/6 plan. The plan was implemented in Soweto from 1955, providing a serviced site and allowing occupants to erect shacks until the formal house was built. It is from these initiatives that, by the end of 1956, the townships of Tladi, Zondi, Dhlamini, Chiawelo and Senoane had been laid out. These were followed in 1957 by the establishment of new townships of Jabulani, Phiri and Naledi. Many of the temporary shelters in Moroka and Orlando were now cleared.

It is significant that the JMC (renamed the Johannesburg City Council or JCC) was dominated by the UP. The UP was reluctant to implement policies of the NP in Johannesburg, and always sought alternative ways of housing the black population under its jurisdiction. One of its strategies was to approach business to help with the provision of housing for black people in Johannesburg. It was against this backdrop that JCC’s manager for Native Affairs, W. J. P. Carr invited Sir Ernest Oppenheimer to Soweto to see the appalling conditions. He was so moved that he arranged for the mining sector to provide a £3 million loan from the mining houses for the construction of houses and as a result a massive construction programme was launched.

The Minister of Native Affairs, Dr. H. F. Verwoerd reacted angrily to these developments. Verwoerd accused Carr of failing to report that the conditions attached to a £3 million loan granted by the mining companies were not being met. But the JCC continued to administer black townships in Johannesburg independently of the central government, to the NP’s annoyance. It was only when the NP established the Native Resettlement Board (NRB) that it managed to bring some of Soweto’s townships under the jurisdiction of the central government. And for the first time in 1972, all of Soweto’s locations were brought under central government control, establishing the NP’s hegemony over the entire group of townships. Within 4 years of this development, the Soweto Revolt broke out in June 1976.

Conclusion

Squatter movements in Johannesburg’s black townships in the mid 1940s have played a key role in the development of the geographical and political landscape of the area. Yet their role has been largely overlooked. It is apparent from these developments that the impulse to seize municipal land to provide housing by residents has a historical precedent. In recent years the emergence of squatter camps or informal settlements has been widely documented. Yet, the historical origins of squatter movements remain largely unaccounted for.

Also, the burgeoning of the Township of Soweto set up what came to be known as South African soccer by various teams. Below is the Historical Timeline of soccer in south Africa.

Soccer In The Dusty Dusk - Soweto

Barefooted and Dribbling-In The Dust and At Dusk.. Soccer Is A Way Of Life Of The Poor In South Africa

Barefooted and Dribbling-In The Dust and At Dusk.. Soccer Is A Way Of Life Of The Poor In South Africa

South African Soccer' s Historical Timeline

This whole Historical Timeline was taken from the South African History Online:

1862 The first documented football matches in South Africa are played in Cape Town and Port Elizabeth (between White civil servants and soldiers).

1879 Pietermaritzburg County Football Club (Whites-only) is established.1880African and Indian soccer clubs are active in Durban and Johannesburg

1882 Natal Football Association (Whites-only) is founded.

182 The Whites-only South African Football Association (later known as FASA) is formed.

1895 SAFA affiliates to the English Football Association

1896Indian football clubs come together to form the Transvaal Indian Football Association.

1897 The famous English amateur soccer team ‘Corinthians' tours South Africa (and again in 1903 and 1906).

1898 The Orange Free State Bantu Football Club tours England, becoming the first South African team to play in Europe.

1899 The team is called the ‘Kaffir Football Team’. They play 50 games in England, Wales, Scotland, Ireland and France. They are captained by Joseph Twayi who becomes the Treasurer of the South African Native National Congress in 1915. They are the first South African football side to tour abroad and for most opposition the first black team they played against.

1902 Durban ‘Bush Bucks' soccer club is established on an American Board mission station.The South African Indian Football Association (SAIFA) is founded in Kimberley, where a national competition for Indians — the Sam China Cup — is held.

1903 The famous English amateur soccer team ‘Corinthians' tours South Africa for a second time (first in 1897 and later in 1906).The South African Indian Football Association is formed in Kimberley.

1906 The All-White South African soccer team tours South America.Soccer case back in Court. State to appeal over group areas case at Curries.African clerks from Natal form ‘Old Natalians' at Simmer and Jack Mine, Johannesburg.

1907 The famous English amateur soccer team ‘Corinthians' tours South Africa for a third time (first in 1897, and then in 1903).

1910 The South African Football Association joins FIFA, the first association from outside of Europe to do so.The English Football Association sends an amateur representative side to tour South Africa and they only play against white sides.

1916 The Durban & District Native Football Association is established.

1920 The English Football Association sends an amateur representative side to tour South Africa and they only play against white sides.

1924 Whites only South Africa side tours Britain.

1929 The English Football Association sends an amateur representative side to tour South Africa and they only play against white sides.

1929 The Johannesburg Bantu Football Association is founded.

1931 Motherwell, a Scottish professional side, tours South Africa (and again in 1934).

1932 The South African African Football Association (SAAFA) is formed and it launches the Bakers Cup national tournament.

1933 The South African Bantu Football Association (SABFA) and the South African Coloured Football Association (SACFA) are formed.

1934 Motherwell, a Scottish professional side, tours South Africa for a second time, after an earlier visit in 1931.

1935 The Transvaal Inter-Race Soccer Board is formed by Africans, Indians, and Coloureds.The Suzman Cup, the first official inter-racial tournament between Africans, Coloureds, and Indians, is established.

1936 The Godfrey South African Challenge Cup is established

1937 Orlando Pirates football club is founded.The SAAFA's (South African African Football Association) Bakers Cup is renamed the Moroka-Baloyi Cup.

1939 The English Football Association sends an amateur representative side to tour South Africa and they only play against white sides.

1940 The Inter Race Soccer Board organizes a few games between the various racially divided soccer associations.A referee is killed by spectators at the Bantu Sports Club, Johannesburg.

1944 The African National Concress(ANC) sponsors the first soccer match at the Bantu Sports Club.

1946 The Natal Inter-Race Soccer Board is established with the help of Albert Luthuli., 1947, The soccer team Moroka Swallows is founded.

1947 White Springbok team tours Australia and New Zealand

1950 In Elisabethville, Belgian Congo, Katanga defeats the Johannesburg Bantu Football Association (8-0) in an unofficial African football championship.

1951 SAAFA (South African African Football Association), SAIFA (South African Indian Football Association) and SACFA (South African Coloured Football Association) form the anti-apartheid South African Soccer Federation (SASF).

1952 The South African Football Association (SAFA) (representing Whites) is re-admitted to Federaton of International Footbal Associations (FIFA).

1953 The Durban & District African Football Association wins the Rhodes Centenary tournament in Southern Rhodesia (Zimbabwe).Big Inter-Race soccer match to be played on Sunday (SA Police vs Tongaat

)1955 Topper Brown, a British coach, leads Natal Africans to victory in both the Moroka-Baloyi Cup and the Natal Inter-Race Singh Cup.

1955 White Springbok team tours Australia

1956 The English Football Association sends an amateur representative side to tour South Africa.

1956 Minister of the Interior, T. E. Donges, articulates the first apartheid sport policy.The South African Football Association (SAFA) changes its name to the Football Association of Southern Africa (FASA) and, due to pressure from FIFA, deletes the racist exclusionary clause from its constitution. **Stephen “Kalamazoo” Mokone** and David Julius become the first Black South Africans to sign professional contracts in Europe, with Cardiff City and Sporting Lisbon respectively.

1958 The South African Bantu Football Association (SABFA) affiliates with the Football Association of Southern Africa (FASA).Darius Dhlomo joins Stephen Mokone at Heracles in the Dutch professional league.The Federation of International Football Associations (FIFA) officially recognizes the Football Association of South Africa (FASA) as the sole governing body of soccer in South Africa.

1959 The National Football League (NFL) is launched as the country's first entirely professional club league. It is reserved for Whites.May, Orlando Stadium opens.

1960 The Confederation of African Football (CAF) expels South Africa.South African Women's football starts.

1961 FIFA suspends the Football Association of South Africa (FASA).FASA includes some Black players within its structure. African, Indian, and Coloured officials in the anti-apartheid South African Soccer Federation (SASF) form the anti-racist professional South African Soccer League (SASL). SABFA (the South African Bantu Football Association) launches a National Professional Soccer League (NPSL), which shuts down the following year.

1962 Eleven fans die at Jeppe Station, Johannesburg, following a Moroka Swallows — Orlando Pirates derby at Natalspruit.10,000 spectators in Maseru (Lesotho, then Basotholand) watch the Whites-only Germiston Callies defeat the Black Pirates (3-1).Orlando Pirates Women's Football Club and Mother City Girls are among the first (short-lived) Black women's football teams.

1963 The FIFA executive lifts the Football Association of South Africa's (FASA) suspension. FASA announces it will send an all-White team to the 1966 World Cup, and an all-Black team to the 1970 World Cup. FIFA president Stanley Rous gets FASA temporarily reinstated in 1963, but FASA is again suspended in 1964. It is expelled from FIFA in 1976.

1964 FASA's (Football Association of South Africa) suspension is re-imposed by the FIFA Congress.The Federation leadership is persecuted, arrested, or banned.Avalon Athletic win the SASL (South African Soccer League) double (League and Cup titles).Eric “Scara” Sono, Jomo Sono’s father, dies in a car crash at the age of 27.The Pretoria Sundowns soccer team is revived.

1965 Moroka Swallows win their first national championship (SASL - South African Soccer League).Leeds United winger Albert “Hurry-Hurry” Johanneson becomes the first Black South African (indeed the first Black ever) to play in an English FA Cup final (against Liverpool).

1966 The anti-racist SASL (South African Soccer League) folds due to lack of playing grounds.

1969 The Apartheid regime cancels a match between White champions Highlands Park and Orlando Pirates in Mbabane, Swaziland. The racist Football Association of South Africa's (FASA) reputation and international standing is seriously damaged as FIFA had sanctioned the match.The South African Soccer Federation forms a six-team professional league.

1969/70 African clubs are instructed to deregister Coloured and Indian players. Orlando Pirates, with 4 Coloureds and 1 Indian, defied the ruling. The team was expelled from National Professional Soccer League (NPSL). They, along with Witbank Black Aces, opted to join the Amateur League, the Johannesburg Bantu Football Association (JBFA). South Africa is expelled from the Olympic Movement.

1971The National Professional Soccer League (NPSL) launches the Keg League (later renamed Castle League), sponsored by South African Breweries. Pirates returns to the NPSL. Coloured and Indian players are not allowed to take part in the NPSA still. Bernard “Dancing Shoes” Hartze, one of the Coloured affected by the ruling joins Cape Spurs.Kaizer Motaung's All-Star XI is renamed Kaizer Chiefs.

1972 Bernard “Dancing Shoes” Hartze (Cape Town Spurs, Federation Professional league) sets a South African record for a single season goal-scoring average: 35 goals in 16 matches.” July, The Federation of International Football Associations (FIFA) informs the non-racial South African Soccer Federation (SASF), led by Mr. Norman Middleton, that its application for membership arrived too late to be placed before the next congress of FIFA in August. FIFA also clarifies that the White Football Association of South Africa had not been suspended for contravening its rules but because of South African Government policy. Acceptance of FIFA would have meant expulsion of FASA (Football Association of South Africa).August, The Federation of International Football Associations (FIFA) executive gives special permission to the Football Association of South Africa to have overseas teams participate in the South African Games in Pretoria in 1973, asking for assurance that Blacks would be allowed to watch the games. (South Africa has friends in the FIFA executive; its position in the FIFA Congress is weak. Congress approval was not necessary for the above special permission and the matter was not mentioned at the FIFA Congress in Paris.)

1973 26 January, The Federation of International Football Associations (FIFA) announced, after a postal ballot of the executive committee, to allow foreign teams to go to South Africa to participate in the South African Games in March.11 February, The Federation of International Football Associations (FIFA) withdraws the special permission it had given to amateur football teams to take part in the South African Games to be held in Pretoria in March-April 1973, when it becomes clear that FASA is planning separate teams for different ethnic groups. FIFA had temporarily lifted suspension on the Football Association of South Africa (FASA) on the understanding that the Games would be multi-racial.25 May, The Minister of Sport and Recreation, Dr. P.G.J. Koornhof, announces in the House of Assembly that the Government had given approval “for the staging in 1974 of an open national soccer tournament in which the different South African nations can participate on a multinational basis. This is that a South African representative white team, a South African representative Coloured team, a South African representative Indian team and a South African representative Zulu, Xhosa or any other Bantu (sic) national team can compete in the tournament.”A Whites-only team beats a Blacks-only team twice in the “multi-national” South African Games (4-0; 3-1) at the Rand Stadium, Johannesburg.

1974 A Whites-only team defeats a Blacks-only team (2-0) in the Embassy Multinational Series at the Rand Stadium.3 June, Mr. Norman Middleton, president of the South African Soccer Federation, is refused a passport to attend a meeting of the International Football Federation (FINA) in Frankfurt on 11 June. He had refused to give an undertaking to the Minister of the Interior that he would do nothing to harm South African sport at the Frankfurt meeting. He said he considered the issue of a conditional passport to be “blackmail.”14 October, The Minister of Sport, Dr. Piet Koornhof, says in the House of Assembly that the Government's aim is to move away from discrimination in sport, disclosing that a “champion of champions” soccer tournament would be held, probably in February: “White and non-White clubs could take part”. Further, he invites the major cricketing bodies for round table talks on their problems. He confirms that a Black boxer would meet a White boxer for the South African championship. Under specific questioning, he replied that the Coloured Proteas could play against the Rugby Springboks any time.6 November, The executive committee of the International Football Federation (FIFA) rejects an Ethiopian proposal to expel South Africa. It decides that the matter can be dealt with only at the next congress, during the Olympic Games in Montreal,in 1976. South Africa remains suspended, meaning that foreign players, not teams, can still be imported to South Africa. FIFA decides to send a delegation to South Africa early in 1975 to investigate conditions.

1975 Cape Town-based Hellenic (White) claim the Chevrolet Champion of Champions by defeating Kaizer Chiefs (5-2 on aggregate). The final was played obver two legs. Hellenic won the first leg 4-0 in Cape Town. Chiefs won the return leg 2-1 at the Rand Stadium in Johannesburg. It was considered the first win of an African soccer team over a white team.

1976 South Africa is formally expelled from FIFA.The Football Council of South Africa is formed, chaired by George Thabe.Keith Broad joins Orlando Pirates and becomes the first white player to sign for a black team.

1977 The National Football League (NFL) folds.SABC-TV makes its first broadcast of a South African football match.1978 Wits University stuns Kaizer Chiefs (3-2) in the first Mainstay Cup final.

1978 July, A Uruguayan universities soccer team arrives in South Africa for a five match tour.

1979 Keith Broad joins Orlando Pirates and becomes the first white player to sign for a black teamKaizer Chiefs sign a major sponsorship deal with Premier Milling Company.

1981 SABC-TV makes its first live broadcast of a South African football match.1983For the first time, commercial sponsorships of soccer exceed R1 million.Jomo Sono buys Highlands Park, an historically White club in Pretoria and renames it Jomo Cosmos. This move by Sono signals growing Black power in South African soccer.

1985Unity talks between the Federation and Football Council break down. The Breakaway National Soccer League (NSL) is launched in accordance with anti-apartheid principles.A split within Orlando Pirates turns violent a “rebel” official is stabbed on the pitch at Ellis Park in front of a national TV audience.

1988ANC representatives meet with National Soccer League (NSL) and Federation officials in Lusaka to discuss “unity” and the role of soccer in the struggle against apartheid.

1989The First National Bank stadium, capacity 76 000, opens at Soccer City (NASREC), between Johannesburg and Soweto.

1991January, 41 fans die in a melee during a Pirates — Chiefs friendly at Oppenheimer Stadium, Orkney. 8 December, Four historically divided and entirely separate bodies unite and found the non-racial South African Football Association (SAFA) in Durban.Mluleki George serves as the interim Chairman for the first year of the existence of the Association.

1992 Professor Lesole Gadinabokao becomes the first president of SAFA, serving from 1992 to 1994.3 July, The South African Football Association (SAFA) is accepted back into FIFA. Domestic soccer is reorganized along non-racial, democratic principles.SAFA receives a standing ovation at the Confederation of African Football's congress of 1992 in Dakar.

1992 7 July, South Africa re-enters international football by hosting its first fully representative international soccer match at King's Park Stadium. The South African national team, later known as Bafana Bafana (the Boys), defeats Cameroon 1-0.

1994 10 May, Hours after his presidential inauguration, Nelson Mandela attends, with 80,000 spectators at Ellis Park, Johannesburg, the South Africa — Zambia soccer match (2-1).Solomon 'Sticks' Morewa becomes the second president of SAFA since its formation.1995Orlando Pirates win African Champions' Cup.

1996 South Africa hosts the African Cup of Nations. They go on to become champions of Africa after beating Tunisia (2-0) at First National Bank stadium.The Premier Soccer League (PSL) is established.The Pickard Commission of inquiry highlights corruption and mismanagement of top-flight soccer.

1997mBafana Bafana qualifies for the World Cup finals for the first time with a 1-0 victory over Congo at First National Bank stadium. Manning Rangers crowned the first PSL champions.Dr. Oliphant becomes the third president of SAFA since its formation.May, South African Football Players Union (SAFPU) is founded.

1998 Bafana Bafana appears in their second African Nations Cup, making it through to the final where they lost 2-0 to Egypt.Bafana Bafana participates for the first time in the FIFA World Cup in France. Mamelodi Sundowns crowned PSL champions for the first time.

1999 Ajax Amsterdam and Seven Stars launch Ajax Cape Town joint venture.Bafana Bafana record its first win over European opposition by beating Sweden 1 - 0.Mamelodi Sundowns crowned PSL champions for the second time.

2000 February, The game between the Bafana Bafana and Algeria ends in a 1-all tie.Bafana Bafana reach the semi-finals of the African Nations Cup, where they were beaten by NigeriaMamelodi Sundowns crowned PSL champions for the third time.

2001 43 fans die in a crush at Ellis Park during an Orlando Pirates — Kaizer Chiefs derby.Orlando Pirates crowned PSL champions for the first time.

2002 Bafana Bafana participates for the second time in the FIFA World Cup in Korea and Japan.Cape Town-based team, Santos crowned PSL champions for the first time.

2003 Orlando Pirates crowned PSL champions for the second time.

2004 15 May, South Africa is awarded the right to host the 2010 FIFA World Cup.Kaizer Chiefs crowned PSL champions for the first time.

2005 Kaizer Chiefs crowned PSL champions for the second time.

2006 Mamelodi Sundowns crowned PSL champions for the fourth time.

2007 Mamelodi Sundowns crowned PSL champions for the fifth timeJune, PSL becomes the richest league in Africa after signing a R1.6-billion broadcast deal with SuperSport International.

2008 SuperSport United crowned PSL champions for the first time.

2009 14 - 28 June, Fifa Confederations Cup takes place in South Africa.

2010South Africa hosts the 2010 FIFA World Cup. It is the first time in the tournament’s history that it was hosted by a country on the African continent. South Africa was knocked out in the group stages of the competition.

2011 South Africa’s men’s soccer teams fail to qualify for major competitions in 2010. The Under 23 soccer team failed to qualify for the 2012 Olympics to be held in London. The men’s soccer team failed to qualify for the 2012 Africa Cup of Nations.Banyana Banyana, South Africa Women’s Soccer Team, qualifies for the 2012 London Olympics

2012 Orlando Pirates, founded in 1937, celebrates its 75th anniversary; Moroka Swallows, founded in 1937 and Pirates’ traditional rivals, celebrates its 65th anniversary,

Aparthied Under Siege: FIFA Bans South Africa From World Dup

Pressure On Apartheid In The International Level And Also this was in recent protest against Occupation Of the West Bank

Pressure On Apartheid In The International Level And Also this was in recent protest against Occupation Of the West Bank

How soccer Defeated Apartheid

We learn the following from South African History Online:

On 15 May 2004 in Zurich, Switzerland, Joseph (Sepp) Blatter, president of FIFA, world soccer's governing body, made an historic announcement: South Africa would host the 2010 World Cup. Nelson Mandela wept tears of joy: “I feel like a young man of 15,” he told the audience in Zurich. In South Africa, people of all races erupted in simultaneous, raucous celebration of the much-anticipated announcement.

The socio-historical significance of the game in South Africa is not a recent phenomenon, as the impressive growth of football over time clearly demonstrates. The first documented matches took place in 1862 between White civil servants and soldiers in Cape Town and Port Elizabeth. Organised football among Whites originated in Natal, but eventually British ideas about race, class, gender, and empire led to the appropriation of rugby and cricket by Whites, and football and boxing by Blacks. Between the 1880s and 1910s, African, Indian, and Coloured football associations and leagues developed in Kimberley, Durban, Johannesburg, and Cape Town, as well as in the elite mission schools. The game was fun, cheap, and relatively simple. It offered excitement, unpredictability, and new adventures; sport created popular discourse and generated emotional attachment. The ‘intrinsic value' of football provided valuable entertainment and granted temporary relief from police harassment and grinding poverty. The inter-war years signaled the dawn of a new era in South African football.

The Bakers Cup (established in 1932), the Suzman Cup (1935), and the Godfrey South African Challenge Cup (1936) were new national competitions that electrified crowds of 5 000 to 10 000 people in Johannesburg and Durban. Tours by professional clubs from Britain added to the enormous excitement, an atmosphere sustained by popular discourse and improving sports coverage in the Black press. Matches between Indians, Africans, and Coloureds also became more frequent and popular. During this time, the inherited institution of British football was increasingly transformed to suit local customs and traditions, a process of Africanisation that embraced religious specialists and magic, various rituals of spectatorship as well as indigenous playing styles.

The formation of popular teams such as Orlando Pirates (1937) and Moroka Swallows (1947) and rising attendance at Black soccer matches in Johannesburg, Durban, and Cape Town in the late 1930s and 1940s stemmed primarily from the dramatic increase in the number of Africans migrating to cities to find work in the war-driven manufacturing expansion. Football became an enjoyable part of the daily lives of youth residing in the burgeoning squatter camps. It gave meaning to people's lives. It fostered friendships and camaraderie among team members and fans.

The principle of ‘advancement by merit' that underlies sport, helped transform football into a field of action where Black South Africans could seek greater social visibility, status, and prestige than was afforded in the segregated South African society. Male-dominated football teams, contests, and organisations enabled those who were denied basic human rights to adapt to industrial conditions, to cope with urban migration, and to build alternative institutions and networks on a local, regional, and national scale. The game could both reinforce and omit divisions based on race, class, ethnicity, religion, age, and gender, and thus served as a mobilising force for neighborhood, township, and political organisations. Football humanized the lives of South Africans and brought joy to people with little else to cheer about.

After the Second World War and the rise of apartheid, football's mass popularity brought it into close contact with formal resistance politics. In the 1950s and 1960s, the daunting obstacles faced by African footballers in securing playing fields from hostile White authorities created a new space for contesting, negotiating, and shaping capitalist and colonial attempts to impose strict controls over workers' lives. In 1951 Africans, Coloureds, and Indians came together to form the South African Soccer Federation, which opposed apartheid in sport. From 1961 to 1966 the anti-racist South African Soccer League demonstrated that racially integrated professional soccer was hugely popular. Avalon Athletic, Cape Ramblers, Pirates, and Swallows were among the most successful sides, while players such as Dharam Mohan, Conrad Stuurman, Scara Sono, and Difference Mbanya became township heroes. Supporters' Clubs formed around the country, with women playing an active role. (Women's football started in the early 1960s, but gained acceptance only after the end of apartheid.) Politically, the sport boycott movement that played an important role in the fall of apartheid relied heavily on the support of football players, fans, and organizations. It is important to note that football sanctions were among the very first international indictments of the apartheid regime.

Isolated from world football from 1961 to 1992 (with a one-year reprieve in 1963), South Africa maintained tenuous links with the major changes that revolutionised world football in the 1970s and 80s. Inside South Africa, television sparked soccer's commercial boom. Sponsorships increased substantially and top players began to earn a living wage. Cracks in the edifice of apartheid emerged in the mid-1980s. Leading soccer officials Kaizer Motaung (founder in 1971 of Kaizer Chiefs, the country's most popular team), Abdul Bhamjee, and Cyril Kobus formed the National Soccer League (NSL).

Breaking ties with its predecessor, the National Professional Soccer League (controlled by George Thabe), the NSL adopted nonracial principles and backed the sport boycott movement. Beginning in the late 1980s, as the ANC and the National Party laid the foundations for a negotiated end to apartheid, antagonistic football associations discussed the formation of a single, nonracial controlling body. This ‘unity' process accelerated in the late 1980s and led to the creation, in December 1991, of an integrated South African Football Association (SAFA). With this development, FIFA welcomed South Africa back into world soccer on 3 July 1992.

On 7 July 1992, at Durban's King's Park stadium, South Africa played its first official international contest in three decades. An integrated national team, nicknamed Bafana Bafana (Zulu for ‘The Boys'), defeated Cameroon 1-0, thanks to a Doctor Khumalo penalty kick. Nelson Mandela acknowledged the magnetic power of the game when he attended a match between South Africa and Zambia at a sold-out Ellis Park stadium in Johannesburg just hours after his presidential inauguration on 10 May 1994. On 3 February 1996, South Africa won the African Nations' Cup by defeating Tunisia (2-0) before a delirious home crowd of 90,000 people at FNB Stadium, Soccer City.

In 1998 Bafana Bafana participated in the World Cup finals for the first time. By 2003-04 there were 1,8 million registered players and corporate sponsorships reached more than R640 million. Without question, football in the ‘new' South Africa is a powerful economic, cultural, and political force.

Nichola Griffin wrote the following article:

"Imagine an alternate reality of the United States in the 1960s, where the collective experience of the political elite had been formed in all-black baseball leagues. The country is led by President Jackie Robinson, Vice President Satchel Paige, and Secretary of State Willie Mays. Sounds crazy? Replace baseball with soccer, and you've got South Africa, a country that has given new meaning to "political football."

Much attention has been paid to President Nelson Mandela's role in South Africa's 1995 Rugby World Cup triumph, captured in the film Invictus. But Sean Jacobs, a Cape Town native, historian, and author, describes that tournament as "a blip" in South Africa's history of racial conflict. "The real story," he says, "is soccer."

And the real story begins several miles from the site of Cape Town's swanky new stadium -- on Robben Island, which will be clearly visible to billions of TV viewers as they tune in to this month's World Cup. The island prison colony was home to thousands of South Africa's political prisoners during the apartheid era. Of the men who played in the prison's soccer league, an astonishing number would go on to become important figures in shaping post-apartheid South Africa.

Their ranks include current President Jacob Zuma, opposition leader and former Defense Minister "Terror" Lekota, Minister of Human Settlements "Tokyo" Sexwale, and Kgalema Motlanthe, who completed former President Thabo Mbeki's second term. Mandela never participated; he watched the early games from an isolation block until the authorities built a wall to obstruct his view. Zuma had the distinction of doubling as a referee. Leave it to a future president to play one weekend and arbitrate the next.

More Than Just A Game, written by Chuck Korr and Marvin Close, revealed that Robben Island's inmates had two favorite books from the shelves of the prison library: Karl Marx's Das Kapital, and Denis Howell's Soccer Refereeing. After years of steadfast petitioning, prison authorities finally agreed in 1967 to let the inmates establish their own soccer league, the Makana Football Association. The prisoners spent their weekdays breaking rocks in the quarry, but two hours of every Saturday were reserved for soccer matches. Sunday evening was for talking about the game, Monday to Wednesday for dealing with breaches of rules, and Thursday and Friday for choosing squads and strategizing. The thought process among the players, according to Jacobs, was: "If we can run a league in these extreme conditions, then maybe we can run a country."

The Afrikaner officials of the apartheid regime never embraced soccer. They loved rugby and cricket and funded those sports generously, but saw soccer as a game for Africans. At first, they ignored the sport -- then they began to ban some matches. In April 1963, at the Natalspruit Sports Ground in Johannesburg, authorities locked the gates and left a note saying the day's games had been canceled. Fifteen thousand supporters scaled the gates, carrying an extra pair of goal posts to replace a set that had been removed. The matches went ahead.

The government would later try a new tack, organizing an annual match between black and white players. The plan, however, backfired: It merely emphasized the inequitable and racist nature of the country's political system. The matches did, however, succeed in undermining the apartheid regime in crucial ways. In 1976, the government allowed a mixed-race team to play against a visiting Argentine squad in Johannesburg. Black and white South Africans lined up together on the pitch, though the stands were still segregated. The home team won 5-0, including a hat trick for a then unknown black player named Jomo Sono. When he scored against Argentina, his teammates, black and white, did what teammates have always done: hugged and shook hands. This feel-good victory was overshadowed only a few weeks later, however, when approximately 500 black South Africans were killed in the Soweto uprising -- including Ariel Kgongoane, a prominent player for the Kaizer Chiefs.

Apartheid's opponents quickly seized on the potential of using soccer to rally support and raise funds. The African National Congress (ANC), then a banned underground movement, quickly realized that wherever there was soccer, there was a crowd. Political meetings suffered a blanket ban from 1976 onward, but it was far harder to prevent several members of a political party from sitting together in the stands, amid thousands. Zuma, for instance, would emerge from hiding to attend the matches of the Zulu Royals and confer with other politicians. And it's no coincidence that when Zuma returned from exile in Zambia in 1993, his first residence was at the home of the owner of the Orlando Pirates, one of the largest soccer teams in South Africa.

By the 1980s, activists commonly organized themselves into soccer squads to confound the regime. They could travel easily across international borders, and matches represented a valuable source of money for underground anti-apartheid organizations. Peter Alegi, a historian and author of African Soccerscapes, told me that as early as 1944, the revenue from soccer matches was being handed over to the ANC. Patson Banda, a former player for the Orlando Pirates, remembers one game that was played across the border in Zimbabwe in front of more than 100,000 paying fans. Again, the ANC received the proceeds collected at the gate.

Soccer kept countering apartheid -- white teams knew that to test themselves they had to play against the black teams, and unofficial games became more and more common. The truth became obvious: The white league was second class. Few were surprised at its collapse in 1977. Sono, when he returned from his lucrative stint alongside Pelé in the New York Cosmos, made a very political statement in 1982 apartheid South Africa -- he bought the white soccer powerhouse, Highlands Park.

By the late 1980s, soccer matches were at center stage of the country's rapidly evolving politics. ANC flags, which were still banned, were seen openly in soccer stadiums, a sign of the regime's weakening grip on power. In 1991, South Africa's current soccer federation was founded. During its inaugural meeting, it made the astonishing assertion that its formation was "only natural ... as the sport of soccer had long led the way into breaking the tight grip of racial oppression." It was an audacious statement, even dangerous, as the fall of apartheid was still a more than two years away.

While the national squad arrived with a bang on the international scene, winning the Africa Cup of Nations in 1996 and qualifying for two World Cups, 2010 finds them with a much weaker squad. Their best players have followed the money to Europe and back at home, the national soccer federation has only been able to organize friendly matches against second-tier countries in the run-up to their day in the sun. The general feeling, according to Mninawa Ntloko, the sports editor of South Africa's Business Day, is that while blacks supported the rugby victory in 1995, the favor has not yet been returned.

Despite South Africa's progress, much work remains to be done before soccer is truly a sport that bridges the country's pernicious racial divide. The national team, Bafana Bafana, or "the Boys" in Zulu, has only one white player. While the Cape Town stadium was built in a white part of town, its heart is still four miles offshore, on Robben Island. The World Cup stands will likely be a portrait of racial diversity, as fans come from far and wide to watch the games, but most matches in South Africa's local leagues are still black-only affairs.

However, with the World Cup, some think the tide might finally be turning. "I'm beginning to see it now. Just in this last month," says Ntloko. "You see white children in Bafana Bafana shirts."

As the 2010 World Cup kicks off, there has been a great deal of speculation about whether the tournament will make South Africa rich. In monetary terms, the answer is resoundingly no. The hosts build the infrastructure, but it is FIFA, soccer's international governing body, that reaps the profits from television and sponsorship rights. Still, the tournament will be invaluable for other, less tangible, reasons. It will provide South Africans with an opportunity to reflect on how far their country has come from the days of apartheid, and the work that remains to be done. Even with apartheid dead and gone, the story of soccer still lies at the heart of South African politics."

I would also like to add an article written by Peter Wonacott about:

Apartheid-Era Players Reflect on South Africa's Game (Ntando Ncube contributed to this article)

JOHANNESBURG—Jomo Sono, known as the Black Prince of South African soccer, was part of a generation of stars whose skin color barred them from playing for their national team. In 1977, he left his apartheid-riven country to play with the likes of Pelé of Brazil and Germany's Franz Beckenbauer on the New York Cosmos.

Mr. Sono bristled then over South Africa's racist policies, but today he is convinced that the pressure cooker of poverty, oppression and competition that apartheid created forced him to lift his game. "It made us stronger," the 55-year-old said in an interview.

The result was a trove of multiracial talent that South Africa probably hasn't seen since, say former players and current soccer administrators. "They played like people possessed," says Morio Sanyane, spokesman for the South African Football Association. "It was an exceptional era."

In the soul-searching that has followed South Africa's first-round elimination from the 2010 World Cup, the first host nation to suffer such a fate, several retired soccer players are hearkening back to the days of apartheid, when the sport was played widely by people of all colors, separately at first and then increasingly together as barriers fell, uniting them on the field even as the nation's race-based laws kept them apart off it.

During apartheid, soccer was popular across racial groups, but South Africa was banned from international competition because of its racially segregated government policies. Today, with the country hosting the World Cup, soccer's popularity is on the wane, largely confined to black townships, while elite and mostly white schools remain the preserve of rugby and cricket.

Debate now centers on how to revive the same broad participation in a new era. That elite soccer is now largely confined to black townships needs to change, says Ephraim "Shakes" Mashaba, who is South Africa's newly appointed "Under 23" head coach and also a former apartheid-era soccer star. "What we have to deal with is a question of attitudes. It's time to open the doors," he says.

Some believe the recent surge in support of the World Cup, and the mixed results of the national team, could force a turning point. Despite bowing out of the World Cup with a win over France, South Africa's national team has slipped far down the global rankings. Before the tournament, it was ranked 83rd in the world, compared with 19th in 1996, the year it won the African Cup of Nations.

This year, it wouldn't have qualified for the World Cup if it hadn't been the host. The team is looking for a new coach after Carlos Alberto Parreira, from Brazil, stepped down, but several former apartheid-era players say change needs to begin at the bottom.

"Many people don't want to accept that the standard of play has declined, but it has declined, tremendously," says Essop "Smiley" Moosa, who now coaches disadvantaged kids.

The 58-year-old Mr. Moosa is a rarity these days—someone of Indian descent involved in South African soccer. When he broke onto the scene in the early 1970s, Mr. Moosa played in a separate league for "coloreds" and Indians. Because of his ball-handling skills and light complexion, he was recruited to join a white team. After his first game, though, league administrators took a closer look at the person playing under the name Arthur Williams. They expelled him.

Through much of the 1960s, black and white soccer spectators were forced to sit apart in stadiums. In the rare events that teams of different color played each other, fights among fans often broke out after games, former players say.

Then in 1976, South Africa tried something different. Soccer authorities formed one team of black and white all-stars who trounced an Argentine team 5-0. Mr. Sono, the Black Prince, scored four of the goals.

To those on the South African team, the match was an affirmation of how competitive play had become. "When they put us together, we could beat any side," says Rodney Kitchin, the team's captain.

Others saw the game as a political stunt aimed at lifting suspension by FIFA, soccer's global governing body. "They were trying to hoodwink the rest of the world," says Joe Latakgomo, author of "Mzansi Magic" a history of South African soccer.

In any case, the multiracial soccer experiment was short-lived. A few months later, in June 1976, young people in the black township of Soweto took to the streets to protest apartheid. A police crackdown left more than 20 dead. FIFA expelled South Africa, and the flow of international players to the country slowed to a trickle.

The only teams that stayed financially afloat were those in the black league who were supported by a raucous fan base. The best nonblack players joined up with these teams, while many others left the sport.

Today, white players face obstacles if they want to stick with soccer, according to Matthew Booth, the lone white member of South Africa's national soccer team. The black-owned professional teams haven't effectively reached out beyond their support base, he says, while mostly white schools pressure students into playing rugby and cricket.

"A lot of schools don't want to offer soccer," he says. "It's very wrong. It's robbing the country of talent."

A spokesman for South Africa's Department of Basic Education says the choice of sports is left to the school's governing board. "The government has no say over this," he said.

The euphoria around South Africa's hosting the World Cup has provided momentum for a revamp, stoking interest in the game among a young generation and rekindling support among those who have long since left the sport. Apartheid-era star Zachariah Lamola—such a quick thinker on the field that he was called "the Computer"—says he is ready to help out where he can. "If you look at where we are today, it shows how the sport can bring us together," he says, "despite politicians pulling us apart."


Moroka Swallows - (The Birds)

south-africas-race-culture-and-sports-the-history-of-the-dismantling-of-sports-amongst-africans-in-south-africa
Moroka Swallows today

Moroka Swallows today

The Story And History Of Moroka Swallows

Don't follow me. Follow the Birds!

Part 1: The First decade (1947 - 1957)

With 60 years of greatness being celebrated this year, but no official history book detailing the epic journey, the management of Moroka Swallows together with Volkswagen, the official sponsor of the club, have decided that it is time to document the history and, in so doing, honour the pioneers of this great club, Moroka Swallows.

For 60 years, the story of Moroka Swallows FC has lived in the hearts and minds of its founding fathers and loyal supporters. Tales shared among old friends over dinner, fond memories revisited over a couple of drinks and warm laughter have ensured that the roots of this club have remained strong.

While there can be no better place for this marvellous history to live than in the souls of its custodians, it is now time for the next generation of Moroka Swallows supporters to learn about their proud heritage. For the first time, the oral history of this famous club will become a written history.

Moroka Swallows has entrusted Soccer-Laduma to tell the story and we will make every effort to do right by everyone who has made Moroka Swallows what it is today. However, as we piece together the Moroka Swallows story, we encourage Swallows supporters and Soccer-Laduma readers to let us know of their own stories and experiences that have helped shape the history of the Beautiful Birds.

The Originators

When we came across one of the founding fathers of Moroka Swallows, Strike Makgatho, seated on a tiny bench in his backyard in Naledi, Soweto, he seemed tired and ready for an afternoon nap. However, his eyes lit up when we sounded him out on a subject close to his heart, Moroka Swallows FC.

Born in 1922, in Bolobedu, Pietersburg, Makgatho moved to Alexandra Township, where he played football for Alexandra Rangers, before relocating to Masakeng, Moroka in 1946.

"Football was my life. I've been in love with the game from the tender age of eight. I wanted to unearth talent and watch the youngsters displaying their skills, and I was ready to spend every last cent I owned on that vision," says the proud looking 85-year-old Makgatho.

"Ja, those were the days, but things have not been all smooth sailing for Moroka Swallows. Like real birds, we weathered many a storm."

Makgatho, a taxi business man by then, used his own money to finance the team.

"We didn't buy our kit from the sport shops, our kit was tailor-made, and the first ball that we used belonged to the late Jerimiah, Ntsimbi Gumede," Makgatho remembers.

But before there was any kit, before the supporters came to love Moroka Swallows, before a name for the team was even picked, there was just a vision.

How the dream was born

The sight of a group of boys kicking a tennis ball around is very common in the townships of South Africa. This was what the late Johnny 'Walker' Kubeka, Ishmael Lesolang and Strike Makgatho would always see when passing by the shacks of the shantytown known as Moroka Jabavu in Soweto.

Makgatho concurs, "Everywhere we looked, we saw a barefoot boy juggling with a tennis ball or playing in a game on the streets."

This is why and how Moroka Swallows was born in 1947. Yes, 60 years ago, because of the passion that flowed through the veins of every young boy ever to kick a ball, and the joy it gave to those boys during a period in South Africa's history where there was not too much to be happy about, a decision was taken to form a team to harness this passion and give it a stage. Those behind its formation, Strike Makgatho and company, could not have predicted that they were about to give birth to what would become one of the country’s foremost teams.

How Swallows got its name

The trio began the process of handpicking the young boys who would mature into fine young players and put the side on the map. One of those young boys was Carlton Moloi, whom they first spotted displaying some fancy footwork in a pair of knickerbockers! Once there were enough boys to make up a full team, they left it to the boys to find a name for the team they were forming. Though some claim the name of the team was decided by the toss of a coin, the very same Carlton Moloi tells Soccer-Laduma otherwise, “Someone came up with the name "Sweepers" and it was almost accepted but then somebody came up with "Swallows".

He argued Swallows that fly higher and conquer further than homely Sweepers. The argument was so convincing that the name "Moroka Swallows" came to stay.

Getting a game:<

With the name decided and the boys raring to go, game time was needed. Not being registered for any league in those early days meant that the first games played by Moroka Swallows were in the alleys and side streets of Moroka. They would turn out against any team that wanted a game, even though at that stage many of them had to play barefoot.

"We just went to the Moroka Jabavu Township Ground and took every chance of a game that was offered. We got most of our game time substituting for clubs that failed to turn up for their league matches," says Carlton Moloi.

The first league campaign

In 1947, this group of unknown young boys who called themselves Moroka Swallows began their first league campaign in the Moroka Jabavu League. Soccer administrators at the time dismissed the team as one-game wonders and didn't think the team would last the season.

Many fans who had heard about the exciting style of the team and some who had seen the team play exhibition games believed that what they were seeing was too good to last. But Swallows were soon to show all their detractors that they were for real and swiftly became the most feared team in the league. Having dispatched local opposition such as Rockville Hungry Lions, Mighty Greens, Rangers and Moroka Naughty Boys, the young Moroka Swallows team joined the Orlando Football Association to meet stiffer opposition.

Soccer Amongst The Poor African South Africans

Schildren keeping soccer alive in the dusty streets of the Townships

Schildren keeping soccer alive in the dusty streets of the Townships

Orlando Pirates

The 1997/98 - It was the second season of the newly formed Premier Soccer League (PSL). Mamelodi Sundowns finished on top with 68 points scoring 48 goals and conceding 25 while runners up Kaizer Chiefs had 63 points scoring 52 goals and conceding 35

The 1997/98 - It was the second season of the newly formed Premier Soccer League (PSL). Mamelodi Sundowns finished on top with 68 points scoring 48 goals and conceding 25 while runners up Kaizer Chiefs had 63 points scoring 52 goals and conceding 35

Kaizer Chiefs 1970(The caption below was translated from German by google)

A name that sounds like a good riff. Young Leeds does no mistake in his puiquant peudo. An Indian head emblem (it looks like a t-shirt Happy Drivers actually). Too many chiefs not enough indians (see Burning Heads). Orange and black colors for the Du

A name that sounds like a good riff. Young Leeds does no mistake in his puiquant peudo. An Indian head emblem (it looks like a t-shirt Happy Drivers actually). Too many chiefs not enough indians (see Burning Heads). Orange and black colors for the Du

Kaizer Chiefs today

Kaizer Chiefs today

How Soccer Defeated Apartheid

Imagine an alternate reality of the United States in the 1960s, where the collective experience of the political elite had been formed in all-black baseball leagues. The country is led by President Jackie Robinson, Vice President Satchel Paige, and Secretary of State Willie Mays. Sounds crazy? Replace baseball with soccer, and you've got South Africa, a country that has given new meaning to "political football."

Much attention has been paid to President Nelson Mandela's role in South Africa's 1995 Rugby World Cup triumph, captured in the film 'Invictus'. But Sean Jacobs, a Cape Town native, historian, and author, describes that tournament as "a blip" in South Africa's history of racial conflict. "The real story," he says, "is soccer."

And the real story begins several miles from the site of Cape Town's swanky new stadium -- on Robben Island, which will be clearly visible to billions of TV viewers as they tune in to this month's World Cup. The island prison colony was home to thousands of South Africa's political prisoners during the apartheid era. Of the men who played in the prison's soccer league, an astonishing number would go on to become important figures in shaping post-apartheid South Africa.

Their ranks include current President Jacob Zuma, opposition leader and former Defense Minister "Terror" Lekota, Minister of Human Settlements "Tokyo" Sexwale, and Kgalema Motlanthe, who completed former President Thabo Mbeki's second term. Mandela never participated; he watched the early games from an isolation block until the authorities built a wall to obstruct his view. Zuma had the distinction of doubling as a referee. Leave it to a future president to play one weekend and arbitrate the next.

'More Than Just A Game', written by Chuck Korr and Marvin Close, revealed that Robben Island's inmates had two favorite books from the shelves of the prison library: Karl Marx's Das Kapital, and Denis Howell'sSoccer Refereeing. After years of steadfast petitioning, prison authorities finally agreed in 1967 to let the inmates establish their own soccer league, the Makana Football Association. The prisoners spent their weekdays breaking rocks in the quarry, but two hours of every Saturday were reserved for soccer matches. Sunday evening was for talking about the game, Monday to Wednesday for dealing with breaches of rules, and Thursday and Friday for choosing squads and strategizing. The thought process among the players, according to Jacobs, was: "If we can run a league in these extreme conditions, then maybe we can run a country."

The Afrikaner officials of the apartheid regime never embraced soccer. They loved rugby and cricket and funded those sports generously, but saw soccer as a game for Africans. At first, they ignored the sport -- then they began to ban some matches. In April 1963, at the Natalspruit Sports Ground in Johannesburg, authorities locked the gates and left a note saying the day's games had been canceled. Fifteen thousand supporters scaled the gates, carrying an extra pair of goal posts to replace a set that had been removed. The matches went ahead.

The government would later try a new tack, organizing an annual match between black and white players. The plan, however, backfired: It merely emphasized the inequitable and racist nature of the country's political system. The matches did, however, succeed in undermining the apartheid regime in crucial ways. In 1976, the government allowed a mixed-race team to play against a visiting Argentine squad in Johannesburg. Black and white South Africans lined up together on the pitch, though the stands were still segregated. The home team won 5-0, including a hat trick for a then unknown black player named Jomo Sono. When he scored against Argentina, his teammates, black and white, did what teammates have always done: hugged and shook hands. This feel-good victory was overshadowed only a few weeks later, however, when approximately 500 black South Africans were killed in the Soweto uprising -- including Ariel Kgongoane, a prominent player for the Kaizer Chiefs.

Apartheid's opponents quickly seized on the potential of using soccer to rally support and raise funds. The African National Congress (ANC), then a banned underground movement, quickly realized that wherever there was soccer, there was a crowd. Political meetings suffered a blanket ban from 1976 onward, but it was far harder to prevent several members of a political party from sitting together in the stands, amid thousands. Zuma, for instance, would emerge from hiding to attend the matches of the Zulu Royals and confer with other politicians. And it's no coincidence that when Zuma returned from exile in Zambia in 1993, his first residence was at the home of the owner of the Orlando Pirates, one of the largest soccer teams in South Africa.

By the 1980s, activists commonly organized themselves into soccer squads to confound the regime. They could travel easily across international borders, and matches represented a valuable source of money for underground anti-apartheid organizations. Peter Alegi, a historian and author of African Soccerscapes, told me that as early as 1944, the revenue from soccer matches was being handed over to the ANC. Patson Banda, a former player for the Orlando Pirates, remembers one game that was played across the border in Zimbabwe in front of more than 100,000 paying fans. Again, the ANC received the proceeds collected at the gate.

Soccer kept countering apartheid -- white teams knew that to test themselves they had to play against the black teams, and unofficial games became more and more common. The truth became obvious: The white league was second class. Few were surprised at its collapse in 1977. Sono, when he returned from his lucrative stint alongside Pelé in the New York Cosmos, made a very political statement in 1982 apartheid South Africa -- he bought the white soccer powerhouse, Highlands Park.

By the late 1980s, soccer matches were at center stage of the country's rapidly evolving politics. ANC flags, which were still banned, were seen openly in soccer stadiums, a sign of the regime's weakening grip on power. In 1991, South Africa's current soccer federation was founded. During its inaugural meeting, it made the astonishing assertion that its formation was "only natural ... as the sport of soccer had long led the way into breaking the tight grip of racial oppression." It was an audacious statement, even dangerous, as the fall of apartheid was still a more than two years away.

While the national squad arrived with a bang on the international scene, winning the Africa Cup of Nations in 1996 and qualifying for two World Cups, 2010 finds them with a much weaker squad. Their best players have followed the money to Europe and back at home, the national soccer federation has only been able to organize friendly matches against second-tier countries in the run-up to their day in the sun. The general feeling, according to Mninawa Ntloko, the sports editor of South Africa's Business Day, is that while blacks supported the rugby victory in 1995, the favor has not yet been returned.

Despite South Africa's progress, much work remains to be done before soccer is truly a sport that bridges the country's pernicious racial divide. The national team, Bafana Bafana, or "the Boys" in Zulu, has only one white player. While the Cape Town stadium was built in a white part of town, its heart is still four miles offshore, on Robben Island. The World Cup stands will likely be a portrait of racial diversity, as fans come from far and wide to watch the games, but most matches in South Africa's local leagues are still black-only affairs.

However, with the World Cup, some think the tide might finally be turning. "I'm beginning to see it now. Just in this last month," says Ntloko. "You see white children in Bafana Bafana shirts."

As the 2010 World Cup kicks off, there has been a great deal of speculation about whether the tournament will make South Africa rich. In monetary terms, the answer is resoundingly no. The hosts build the infrastructure, but it is FIFA, soccer's international governing body, that reaps the profits from television and sponsorship rights. Still, the tournament will be invaluable for other, less tangible, reasons. It will provide South Africans with an opportunity to reflect on how far their country has come from the days of apartheid, and the work that remains to be done. Even with apartheid dead and gone, the story of soccer still lies at the heart of South African politics.

Orland Pirates F.C.: Amabhakabhaka~ Sea Robbers

Celebrating the all conquering Orlando Pirates side that lifted the Mainstay Cup, the Benson and Hedges, Sales House Champ of Champs and BP Top Eight trophies back in the eighties. Can you pick out any of the following big names: Eric Chippa Chauke,

Celebrating the all conquering Orlando Pirates side that lifted the Mainstay Cup, the Benson and Hedges, Sales House Champ of Champs and BP Top Eight trophies back in the eighties. Can you pick out any of the following big names: Eric Chippa Chauke,

Orlando Pirates Today

Orlando Pirates Today

Building the House of Pirates (1937-59)

The young boys who came together to form a soccer team 70 years ago at the Orlando Boys Club, could not have foreseen the impact their actions would have on South Africa for years to come.

The boys barely in their teens came from families that had been uprooted from Johannesburg and relocated to Orlando Township. Learning the rudiments of football at school, they found a supporter in the boxing instructor at the Boys Club.

Andries ‘Pele Pele’ Mkhwanazi, was a man who could recognise soccer talent when he saw it so as a result encouraged the formation of the team in 1937.

A year later, the youthful team was already competing in a minor division of Johannesburg Bantu Football Association (JBFA). They played most of their games at the Waterval grounds in Sophia town, where they turned up wearing a variety of shirts and kit.

In1939, the young team broke away from the Boys Club, alleging that Phillip Mashego had stolen the money they had collected to purchase a set of playing shirts, a social worker that ran the Orlando Boys Club.

The youth reconvened at House No. 4503, in Orlando, the home of ‘Pele Pele’ Mkhwanazi. A strong authoritarian, he commanded he youth boys’ respect, and they relied especially when they went solo. One of these boys, Isaac ‘Rock of London’ Mothei, recalled years later that ‘Pele Pele’ dubbed them ‘amapirates’ after they left the Boys Club. Inspired By the Popular pirates’ movies of the time, they settled on the name ‘Pirates’. Armed with their fears name, but still without colours, the young club made rapid progress in the Saturday League Division Two of the JBFA, playing at the Wemmer Parking Grounds in the city.

It was here, in 1940, while the world was at war, that another influential figure entered the lives of the young Pirates players. This is where Bethuel Mokgosinyana, a so-called ‘social worker’ who was widely respected in Orlando for his philanthropy, discovered them. It was he who presented the boys with their first kit.

Mokgosinyana was an enthusiastic footballer and had played for a team called Phiri Phiri earlier in his days. When he took the boys under his control he gave them Phiri’s old jersey, which had a big ’P’ inscribed in front. (Pirates’ skull and crossbones logo only appeared 10 years later, and then only as a badge for black blazers. An eager supporter first produced it for general consumption; Rankus Mapgisa began a silkscreen printing business in his backyard in1959).

Mokgosinyana was not considered to be educated nor wealthy, but his roots were deeply entrenched in the Africa culture and uBantu. He had worked his way up to what was called a position of ‘Induna’ at the factory, and later acquired his own butchery. He was also a skilled carpenter and built a room in his backyard in Orlando, that later became the Pirates’ clubhouse. A place were the boys gathered to play cards, kick a ball around, gym and hang out. On Wednesday nights they held formal team talks at the clubhouse and on Fridays, before matches, they ‘camped’ there, and slept on the floor.

The team won promotion to Division One of the JBFA at the end of 1944. To gain promotion, Pirates, as winners of the Saturday League, had to beat their opposite number in the Sunday League- the champions of the elite division. This team was African Morning Stars, a strong, predominantly coloured side from Sophia town. Morning Stars included in their team member of the notorious ‘American’ gang. The match played at Wemmer, is remembered as a brutal goalless draw. Pirates won the replay 2-1. After the game the young players were attacked and beaten. Pirates lodged a complaint with the League but nothing came of it. JBFA officials lived in New Clare and Sophia town at the time and Pirates suspected that their rivals were favoured. This was the beginning of a violent rivalry between the two sides. The result, however, meant Pirates arrived in the ‘big time’ in 1945. The JBFA’s Sunday League was the elite division and attracted the most spectators, as it was a free day for workers.

Besides Morning Stars, other big rivals of Pirates at the time were Pimville Champions. This intense rivalry related to the two clubs’ positions as the leading side of the two oldest townships in the South West. Pirates’ arrivals in the Sunday League added an edge to this rivalry. But Morning Stars remained the big enemy and the dilemma between the two sides continued. After another ‘battle’- and another unheeded complaint- Pirates quit the JBFA.

Pirates then helped to establish the Orlando African Football Association, hoping that the Youth Field today known as Orlando Stadium. But, finding the opposition weak, they returned to the JBFA, leaving behind their second team, the Sea Robbers, to represent their interests in Orlando. They stay in the JBFA was again very short and it was followed by a few years of ‘freelancing’ as an unaffiliated club. They competed with a wide range of clubs on a friendly basis and they shared the gate takings 50/50.Pirates also ‘flirted; with the JBFA’s rivals, the Johannesburg African Football Association (JBFA), which was run by Dan Twala also known as Mr. Soccer.

JBFA was an independent association, whereas the JBFA was controlled by the city council. JBFA’s principles stand against white officialdom meant they always had to struggle for access to grounds, but their stand won the favour of the most players and clubs.

In 1950, Pirates won the country’s top cup competition, the SA Robertson Cup, a JBFA-run tournament that was staged in the opening months of each year. They beat their old rivals Morning Stars in the 1950 Final, winning 3-2 in front of 10 000 spectators in a replay at the Bantu Sports Ground, after a hard-fought goalless draw.

Scara Sono - 1962

The Man Who Helped Build Pirates and The Legendary Scara Sono in BUCS uniform-He was Also the Father of Jomo Sono

The Man Who Helped Build Pirates and The Legendary Scara Sono in BUCS uniform-He was Also the Father of Jomo Sono

Jomo Sono....

The Greatest Soccer Player ever...

The Greatest Soccer Player ever...

A Short History On Jomo Sono..

He is affectionately known as Jomo, but his teammates and opponents used to call him “The Troublemaker” during his playing days at Orlando Pirates.

Sono used his dribbling skills and pace to torment defenders, and earned himself the nickname “Jomo” which simply means “burning spear”.

Playing for Orlando Pirates at a young age, Sono’s ability to take on defenders made him one of the most fearful players in South African football, and indeed a match winner.

Was Jomo really that good? Would he have made the list of Goal’s 50 best players in the whole world?

Goal speaks to two of the most respected defenders in South African football in Shakes Mashaba and Neil Tovey about how great Jomo was as a player.

Tovey was still at Durban City when he faced Jomo Sono playing for the Buccaneers, and this is what he had to say about “The Troublemaker”:

“He had the ability to control the tempo of the game. He was a dribbling wizard with pace and ability to score goals. Jomo was very accurate with his passes.

“You wouldn’t mark Jomo alone as a defender. He would make a fool out of you, even two defenders found it hard to contain him. I would give him 10 out of a possible 10, because he deserved it,” said Tovey.

He won every trophy with the Buccaneers and every fan would undoubtedly agree that Jomo was the man responsible for Pirates’ success until he left the club in 1977.

Jomo made the number 10 jersey famous in Mzansi’s football, and a lot of players wished to play like him and even more, play in the same team with him.

Former Moroka Swallows hard-tackling defender Ephraim “Shakes” Mashaba shares his views on the kind of player Jomo Sono was.

“He was a fantastic player all-round. He could dribble past all defenders and score. He would have probably made it in Europe. I rated him very highly as a player, and for that I would give him 10/10,” said Mashaba.

This is where he earned himself the nickname “The Black Prince” by his fellow teammates for his magical touches and outstanding performance.

Unfortunately, Sono’s scintillating performance was not recognized at national team level due to apartheid activities in South Africa, but he had a chance to move to North America where he played in the same team with Pele in 1977.

South Africa was blessed with talented players such as Nelson “Teenage” Dladla, Computer Lamola and Ace Ntsoelengoe back in the days, but these players would certainly agree that Jomo Sono was the best.

Although he wasn’t a regular starter in his first season in the USA, Jomo never disappointed whenever given a chance.

His failure to move to Europe, and prove himself against the best in the world is a disadvantage, because the majority of the best players are judged by their performances in Europe, as well as in the national team.

However, a lot of former players and fans who witnessed Jomo play, believe that he would have probably been at a world class level if he was exposed to a variety of opportunities, and the fact that he proved himself outside the country speaks volumes.

Percy "Chippa" Moloi

Percy Chippa Moloi on the Left...

Percy Chippa Moloi on the Left...

The following year, 1951, Pirates formally joined JBFA. For many years, the JBFA was considered stronger in terms of the football on show, but during the 1950s the balance swung in favour of JBFA, which was supposedly better organised, hosted the most prestigious tournaments and pulled the biggest crowds. One of Pirates founder and member, centre forward Sam ‘Baboon Shepherd’ Shabangu recalled, “At first there was no enjoyment playing in JBFA. They were too weak and brought our standard down. We taught them to play…”

Shabangu was one of many survivors from the core of youths that had founded the team in the late 1930s. Others were: Willard’Ndoda’ Msomi, Pat Nxumalo, Jerry Sibiya, M. Modisane, Elliot ‘Buick’ Buthelezi, Steve Mpshe, Z. Ramela, Jimmy ‘Hitler’ Sobi, Isaac ‘Rocks of London’ Mothei, Alex ‘Mr. Motto’ Tshabalala, Lucas ‘Ace’ Buthelezi and lastly the goalkeeper Andrew ‘Hassie’ Bassie.

In 1915, Pirates retained the prestigious SA Robertson Cup, beating CV Rangers 3-0 in a replay after a 2-2 draw. They continued their domination of the Cup, winning it again in 1952, a year in which they completed a clean sweep of all competitions they entered, including JBFA’s League and the Transvaal Challenge Cup. The 1952 final were against Moonlight Darkies from Alexandra, a team comprised of some of the best players of various clubs that had not entered the SA Robertson. With no cup- tie rules in place, Pirates themselves were able to field a guest player in the Final- none other than the legendary Difference Mbanya of Moroka Swallows. Mbanya played in place of the stalwart Jimmy ‘Hitler’ Sobi and set up the winner by back-heeling the ball for young Sidney ‘Ladies Man’ Mabuza to score the winner.

In 1953, Darkies and Pirates again met in the final, which Pirates won in extra-time. After that, the competition was never staged again- it was as if everyone else had given up. Pirates were so powerful, that they beat the top team in the JBFA, Naughty Boys, 7-0 with a hat trick from Shabangu.

By 1954, the original Pirates line-up was growing old and newer players were now the stars, like the abovementioned Mabuza and forward Jerry Mazibuko. The team’s stalwart was now Willard ‘Ndoda’ Msomi, a strong halfback who frequently represented the JBFA and other representative sides. Shabangu, ‘Buick’ Buthelezi and Steve Mpshe also survived from the original group.

Moroka Swallows, also known as Corrugated Rovers in those days, were now rising as a force. By 1955, they were good enough to trounce Pirates 5-0 in the Transvaal Challenge Cup Final, a match marred by crowd violence. Pirates were JAFA League champions in 1955 and 1956, while Swallows reversed the order in 1957 and 1958, before Pirates again finished top in 1959, completing a double when they won the Transvaal Challenge Cup.

The evolved star of the Buccaneers, a young talented young boy well known as Eric ‘Scara’ Sono. Not only was the face of Pirates changing, but football as well was in transition to ‘professional league, the South African Soccer League. Though they were certainly the country’s most popular club, Pirates never won this League, always being beaten by powerful Durban teams like Avalon Athletic or their rivals, Moroka Swallows.

B) 1961- THE PHANTOM SPLIT

In 1961, largely through Eric ‘Scara’ Sono’s introduced a coloured personality descended on the Orlando Pirates scene: David ‘Oom Day’ Motsamai, a successful bootlegger, who provided kit and transport for them. Through his arrival, the house of Pirates was to be transformed radically.

Pirates continued to operate under the benevolent rule of the ‘presser’, Bethuel Mokgosinyana, with senior players holding office on the club’s executive committee and even representing Pirates at association level. However, to make space for Motsamai, the position of ‘patron’ was created.

In Motsamai’s mind and in the minds of many around him, this position was all-powerful and its authority exceeded all other. By standards of that time, Motsamai was a wealthy man and was known to have sponsored the fees of the players who attended high school. He had a strong personality and often would radiate robust self-assertiveness, he was forever telling the story of his life without being shy about it. It was not easy to build a judicious relationship with him and he was very likeable.

‘Oom Day’, as those in his camp popularly knew him, had been a newspaper vendor for the ANC as a young man, selling the New Age. He had been an amateur cycle racing champion and soccer player in his hometown of Brandfort in the Free State. He was also a tailor and when he arrived in Sophiatown in the 1940’s, he started a business as a pavement tailor. He later began selling soft goods and clothing, pedalling his bicycle to the affluent Northen Surburbs of Johannesburg where his customers were employed as domestic workers.

Motsamai later got married to a pretty shebeen queen known as Elizabeth ‘Babes’ Shub. The devastating forced removals by the apartheid government in Sophiatown, causes his family to relocate to Dube Village in Soweto, where they built themselves a big and beautiful house.

The success of Motsamai attractive Pirates so much, also taking in to account that he was a boxing promoter trading as The Passing Show Promotion. The club’s name extended far and wide as it played against other high profile clubs all over the Transvaal, other provinces and even in neighbouring states. These boys experienced victory after victory.

The perceived split that was consideration to have resulted in the birth of Black Pirates was fiction. There never was a split, although the question of whether or not to affiliate to National Professional Soccer League was a hot topic at the time. This was never the reason for the collision course that Dave Motsamai and Orlando Pirates Football Club found themselves on.

During 1961-Motsamai’s tenure as a patron – Pirates campaigned in friendly games. Towards the end of that year, there was a strong rumour that he intended forming his own club. Although, unconfirmed, it was also rumoured that he had lost all hope that he would ever gain control of Orlando Pirates.

The extent of his leadership had stretched no further than the 1961 programme of friendlies and there were no prospects in sight the Mokgosinyana’s authority would be withdrawn by the ‘electorate’, the players. The respect of the players for Mokgosiyana showed no sign of disappearing. Motsamai then resorted, it is said, to negotiate to purchase Spes Bona and its status in SA Bantu Football Association owned League and in this regard, he targeted Pirates’ fourth division which had in its ranks schoolboys players Dingaan Phakati, Kaizer Motaung and the Khoza twins.

On one momentous Saturday, it was decided at a meeting of the club’s first division that they suspend and proceed to residence of Motsamai, not for an explanation but to demand from him any club property and funds which were in his possession and to sever al connections with him.

Piled into three cars they drove to the Motsamai house. He was at home at that time when they raided his house and demanded from him the club’s property .The transaction completed, the players departed and left for good. A few weeks later, Motsamai formed his own club and named it Black Pirates. The players who remained with him-some briefly-were Ishmael ‘Shakes’ Moloi, Willard ‘Ndoda’ Msomi,’Buick Buthelezi, Timothy Mahlaba, Leslie Damons and Allfred ‘Sugar’ Motale.

Back at Mokgosinyana’s house, the rest of the players addressed the issue of their next affiliation. Generally, it was decided to apply for membership of the SA Soccer League. The assistance of David Nkosi,president of the Orlando African FA and a member of the Transvaal working committee with Dan Twala, Freddie Feldman, Rashid Garda, Lucas ‘Look around’ Khoza and Roger ‘Dinga’ Shishi was enlisted.

Jerry Modibedi was elected club chairman, Reggie Nkosi, secretary and Reggiie Segwai assistant secretary. Mokgosinyana remained as president, in an honorary capacity. Before this, he had presided over all meetings, while Isaac Mothei was secretary (in addition to being one of the secretaries of JAFA) and Peter Lempe had been treasurer.

C) 1968/69 - HOW KAIZER MOTAUNG LEFT PIRATES

In 1961, largely through Eric ‘Scara’ Sono’s introduced a coloured personality descended on the Orlando Pirates scene: David ‘Oom Day’ Motsamai, a successful bootlegger, who provided kit and transport for them. Through his arrival, the house of Pirates was to be transformed radically.

Pirates continued to operate under the benevolent rule of the ‘presser’, Bethuel Mokgosinyana, with senior players holding office on the club’s executive committee and even representing Pirates at association level. However, to make space for Motsamai, the position of ‘patron’ was created.

In Motsamai’s mind and in the minds of many around him, this position was all-powerful and its authority exceeded all other. By standards of that time, Motsamai was a wealthy man and was known to have sponsored the fees of the players who attended high school. He had a strong personality and often would radiate robust self-assertiveness, he was forever telling the story of his life without being shy about it. It was not easy to build a judicious relationship with him and he was very likeable.

‘Oom Day’, as those in his camp popularly knew him, had been a newspaper vendor for the ANC as a young man, selling the New Age. He had been an amateur cycle racing champion and soccer player in his hometown of Brandfort in the Free State. He was also a tailor and when he arrived in Sophiatown in the 1940’s, he started a business as a pavement tailor. He later began selling soft goods and clothing, pedalling his bicycle to the affluent Northen Surburbs of Johannesburg where his customers were employed as domestic workers.

Motsamai later got married to a pretty shebeen queen known as Elizabeth ‘Babes’ Shub. The devastating forced removals by the apartheid government in Sophiatown, causes his family to relocate to Dube Village in Soweto, where they built themselves a big and beautiful house.

The success of Motsamai attractive Pirates so much, also taking in to account that he was a boxing promoter trading as The Passing Show Promotion. The club’s name extended far and wide as it played against other high profile clubs all over the Transvaal, other provinces and even in neighbouring states. These boys experienced victory after victory.

The perceived split that was consideration to have resulted in the birth of Black Pirates was fiction. There never was a split, although the question of whether or not to affiliate to National Professional Soccer League was a hot topic at the time. This was never the reason for the collision course that Dave Motsamai and Orlando Pirates Football Club found themselves on.

During 1961-Motsamai’s tenure as a patron – Pirates campaigned in friendly games. Towards the end of that year, there was a strong rumour that he intended forming his own club. Although, unconfirmed, it was also rumoured that he had lost all hope that he would ever gain control of Orlando Pirates.

The extent of his leadership had stretched no further than the 1961 programme of friendlies and there were no prospects in sight the Mokgosinyana’s authority would be withdrawn by the ‘electorate’, the players. The respect of the players for Mokgosiyana showed no sign of disappearing. Motsamai then resorted, it is said, to negotiate to purchase Spes Bona and its status in SA Bantu Football Association owned League and in this regard, he targeted Pirates’ fourth division which had in its ranks schoolboys players Dingaan Phakati, Kaizer Motaung and the Khoza twins.

On one momentous Saturday, it was decided at a meeting of the club’s first division that they suspend and proceed to residence of Motsamai, not for an explanation but to demand from him any club property and funds which were in his possession and to sever al connections with him.

Piled into three cars they drove to the Motsamai house. He was at home at that time when they raided his house and demanded from him the club’s property .The transaction completed, the players departed and left for good. A few weeks later, Motsamai formed his own club and named it Black Pirates. The players who remained with him-some briefly-were Ishmael ‘Shakes’ Moloi, Willard ‘Ndoda’ Msomi,’Buick Buthelezi, Timothy Mahlaba, Leslie Damons and Allfred ‘Sugar’ Motale.

Back at Mokgosinyana’s house, the rest of the players addressed the issue of their next affiliation. Generally, it was decided to apply for membership of the SA Soccer League. The assistance of David Nkosi,president of the Orlando African FA and a member of the Transvaal working committee with Dan Twala, Freddie Feldman, Rashid Garda, Lucas ‘Look around’ Khoza and Roger ‘Dinga’ Shishi was enlisted.

Jerry Modibedi was elected club chairman, Reggie Nkosi, secretary and Reggiie Segwai assistant secretary. Mokgosinyana remained as president, in an honorary capacity. Before this, he had presided over all meetings, while Isaac Mothei was secretary (in addition to being one of the secretaries of JAFA) and Peter Lempe had been treasurer.

Kaizer "Chincha Guluva" Motaung

Kaizer "Chincha Guluva" Motaung - Adorning his early Chiefs Skipper after he left Orlando Pirates, and formed Chiefs, along with Ewert Nene, who was subsequently killed for recruiting Teenage Dladla, and in the end Teenage became Chief's Mega-super S

Kaizer "Chincha Guluva" Motaung - Adorning his early Chiefs Skipper after he left Orlando Pirates, and formed Chiefs, along with Ewert Nene, who was subsequently killed for recruiting Teenage Dladla, and in the end Teenage became Chief's Mega-super S

In the late 1960s, the two most powerful clubs in the country were Orlando Pirates and Highlands Park, the latter then campaigning as Highlands Power in the all-white National Football League. Ezim'nyana were wreaking havoc during this period, although frequently forced to ‘freelance’ this was due to the lack of league activity. Fans continued to thrill to the combination of Percy ‘Chippa Chippa’ Moloi, Alfred’ From Russia with love’ Jacobs, the Khoza twins, Bernard ‘Dancing Shoes’ Hartze, Rashid Khan, Ralph ‘Ndabazabantu’ Hendricks, Hans Moses and Gerard van der Haar.

Across the Atlantic, one of Pirates’ favourite sons, Kaizer Motaung, was setting the North American Soccer League alight. Playing in the ranks of the Atalnta Chiefs in the USA, Motaung had acquitted himself well in his first season, 1968. He was leading goal scorer for his club and he was adjudged as The Rookie of the Year.

Meanwhile, the kingdom of Swaziland had just completed building its new Somhlolo National Stadium. The official opening was set for 30 August 1968, as the kingdom was to celebrate its independence from Britain.

It had been debated whether the game between Orlando Pirates and Highlanders Park be staged as part of the celebrations and as the occasion at which the stadium was to be officially opened and handed over to the nation. The prime mover behind the idea was Prince Mfanfili Dlamini, a staunch supporter of the Buccaneers. When approached the two clubs officially were fascinated and the interest of the fans of this game in southern Africa was captured. There was no known objection to the proposal from the football-inclined section of white society. The white English Press was as impressive as the black Press.

Agreement was reached among the negotiating parties in terms of which club was to receive a handsome appearance fee, plus basic costs and they were to be accommodated in one of Swziland’s foremost hotels. Football fans had arranged to travel to that country for the game in thousands, the kingdom being a favoured tourist destination for South Africans.

Although their club’s first team was not affiliated to the NPSL the Buccaneers were a member of the JBFA and even on the latter account it needed the prior approval of the South African Bantu Football Association, which had not been sought yet.

SABFA and its president Bethuel Morolo no doubt felt snubbed and undermined and consequently adopted a standpoint that Pirates should not be permitted to play against Highlands Park as planned. In addition, it was their contention that if white teams were not allowed to take on black teams in South Africa in any pretext because it was against the law to do so, it would make a mockery of that operative law if they were allowed in and the big match was decisively threatened.

To say thousands of soccer followers were disappointed would be an understatement; Pirates and Highlands Park were resentful. After all, they’d been deprived of substantial income. Soccer had been kicked in the teeth.

By this time, SABFA had exhibited an attitude against Orlando Pirates this thus raised suspicions campaign against the club. They now began to bring pressure on Pirates to abandon its non-black African players on grounds that had nothing to do with sports.

The government and the city Council’s Sports and Recreation section colluded to put pressure on the club and the players concerned. The first steps were to enforce certain provisions of the apartheid laws. Under threat of disciplinary action, the players and club had no choice but to succumb. Thus the multi-racial Bhakabhaka squad of 1966-68 was brought to grief. Around this time, in Meadowlands and Diepkloof, had first priority for the use of the stadium.

In the soccer context, that policy placed the Resettlement FA- a combination of the Meadowlands and Diepkloof FAs-in a position of strength. The Executive committee of the JBFA, particularly its general secretary, Ephraim ‘Shakes’ Tshabalala, were vigorously trying to persuade the board to rule that control over the Meadowlands Stadium and the rest of the sport grounds in Meadowlands and Diepkloof vested in the association. While the board empathised with their views, it preferred that the two associations negotiate to co-operation and unification. In the interim, the status quo was to remain.

Again, the first division of Orlando Pirates had wanted to resume its so-called membership of JBFA and continued freelancing. The SABFA and JBFA had rebuffed the idea, mainly because they were taking steps to resuscitate the NPSL and were hoping to force Pirates into the professional fold.

The club had just emerged from a sensational internal development. During the course of the short Christmas recess in 1968, Percy Moloi received an invitation from one of Mbabane’s leading clubs to feature in their team as a guest player-coach. Alan ‘Chain Puller’ Chiyi, Thomas ‘Zero my Hero’ Johnson, Ratha ‘Jimmy Greaves’ Maokgoatlheng and Edward ‘Msomi’ Khoza had accepted a similar invitation from Zero’s close friend Pete Sebone, at Gaborone United of Botswana. But while the Percy Moloi episode had come and gone without repercussion; the other four players faced a different consequence. In both cases the players had undertaken their missions without the prior approval of the club- in the Gaborone case, team manager Ewert Nene, who was riding the crest of a wave of popular supportive of the players. Some quarters in the club saw red. The matter was brought before midweek ‘general meeting’ at the DOCC YMCA. The Ladies Committee attended in full force, as did the players, except Ewart Nene excused himself. Long after the meeting was supposed to started, chairmen Mike Tseka and the general supposed to secretary, Jimmy Sojane, had still not arrived. Inside the hall, tension was rising. A supporter rose and exclaimed that the assistant secretary, Salthiel Choechoe, was present and that he should take the chair. The entire house roared in one voice “Black Power!” which was one of Choechoe’s nicknames and enthusiastically he was grateful. Treasure of the supporters, Clarence Mlokoti, served as a minute secretary of the meeting.

Esther Mtshali, a veteran campaigner, led the attack against Nene and allegations of dereliction of the duty were levelled at him. Tikkie Khoza stated the four players had acted in a manner, which disrespect the club. He enthused that Nene be expelled and the players suspended. The suspensions were later converted to exclusion and the motions were passed unopposed. At the end of the meeting, Tseka and Sojane were nowhere to be seen. Ewert Nene and the expelled players called on The World newspaper the following morning. The players were concerned about their dilemma in football. The question put to them by Leslie Sehume, a sports editor, was whether they were prepared to take a chance and they answered positively. He proceeded to assure them that a team would be formed and that players would be secured.

Kaizer Motaung was contacted in the USA from the office of The World and informed of what had happened. He said he would listen to both sides of the story as soon as he was back home on holiday. Sehume published a story in The World that Kaizer Motaung was to return from Atlanta Chiefs on vacation and during his stay, would impart knowledge to any soccer player willing to learn the intricacies of professional football overseas. The result was phenomenal and many players came forward. The nucleus of a team was then on the drawing board. The team would be called the Kaizer Motaung Invitational XI. The idea was to launch the team in a four-team knock-out competition, with Witbank Black Aces, Manguage United and Spa Sporting Club of Atteridgeville making them available.

A similar competition, underwritten by SA Breweries, had taken place earlier at the Meadowlands Stadium. Centering on Pirates as a drawcard, it had been named the Rogue Beer Tournament. Leslie Sehume and Cyril MacAravey, a sub-editor on The World, were instrumental in campaigning SAB for their support for the new tournament involving the Kaizer Motaung Invitational XI. They also approached the JBFA for the use of Orlando Stadium but Shakes Tshabalala, its general secretary refused. He insisted that clubs earmarked to participate should first be affiliated to the JBFA or its sister association, the Resettlement FA, who controlled Meadowlands and Diepkloof. The road then led to Meadowlands but the Resettlement FA was sympathetic to Jimmy Sojane, who said the Kaizer Motaung XI would play at Meadowlands ‘over my dead body’. But, despite such moves to block the Kaizer Motaung Invitational XI, it was not long before they played the Orlando Stadium and at venues throughout the country.

Motaung’s reputation grew rapidly on the back of the Invitational side and the temptation to relent to the calls that the team be turned into a permanent club were too strong to resist for all who were associated with it. Apart from Kaizer who believed that it would be too much of a betrayal if he did.

Despite this, the Invitational XI was eventually declared a permanent formation. It was arranged that it be affiliated to the Nigel FA through the ‘good offices’ of Matthew ‘Small’ Mpahane of Nigel Buccaneers and vice president of the Transvaal Bantu FA and a member of the management committee of the NPSL.

Membership of the JBFA was not a reasonable proposition, as it was believed that such membership would entail that the club renamed Kaizer Chiefs FC should graduate to the NPSL through the JBFA ranks. By moving to Nigel, Chiefs was able to avoid the red tape- as soon as they had become a member of the Nigel Amateur Association, they then joined the NPSL First Division.

The pressure brought on Motaung had become unbearable during 1969. When he returned at the end of his contract with Atlanta Chiefs, he severed relations with Orlando Pirates. Motaung, Gilbert Sekhabi, Clarence Mlokoti and China Ngema, all former Buccaneers, became owners of the new club. Ironically, Tikkie Khoza had not gone through any traumatic experience in his move to Kaizer Chiefs. Mainline, his Kaizer’s brother, followed suit but his career was in its twilight.

D) 1973 THE CLEAN SWEEP

Jomo Sono..

Jomo In His BUCS Uniform

Jomo In His BUCS Uniform

Jomo Playing Overseas for New York Cosmos

Jomo Playing Overseas for New York Cosmos

ACe Ntsoelengoe and Jomo sono Play Internally for Toronto soccer Club

ACe Ntsoelengoe and Jomo sono Play Internally for Toronto soccer Club

The Orlando Pirates side of 1973 included many greats like Ephraim ‘Shakes’ Mashaba and Jomo Cosmos owner, Jomo Sono made a clean sweep of titles on offer: the League, The Life Cup, the BP Top Eight Cup and The Champion of Champions.

Other stars in that team were the late Percy ‘Chippa’ Moloiand goalkeeper Patson Banda.Moloihad left the squad to join Moroka Swallows Big XV, so his return to the Bucs camp in February was a big triumph. Having finished fourth the season before, six points behind champions Zulu Royals presently known as AmaZulu and also below Swallows Big XV and finally Kaizer Chiefs. Pirates decided on a clean out before the next season- and the first victim was manager Willie Sithole, who was sacked on January 15 and Jimmy Sojane then replaced him.

The commence of the 1973 season was overshadowed by the much-hyped SA Games, which pitted a ‘SA Black XI’ against their ‘White’, ‘Coloured’ and ‘Indian’ counterparts. In the final, on March 31, the White XI beat the Black XI 3-1 at The Rand Stadium and the following day, the League season kicked off.

Pirates’ campaign started on April 4 with a 3-1 home win over Pretoria Bantu Callies, who had finished one place behind them the previous season. Roman ‘Big Boy’ Kholoane and Moloi were the two goal scorers (Kholoane scored two goals). On the 15 April they crushed Real Katlehong City 6-0 with Kholoane getting another brace and Moloi, Sono and Blessing Mgidi was also among the scorers. A week later, Manguang United were downed 2-1.

The next victims were the newly promoted Moroka Swallows (not to be confused with Big XV, as there were now two Swallows’ camps following a split). The first real test came at the end of April for Pirates going down 1-0 to Zulu Royals in Durban. Pirates were fortunate to have one of the worst teams in the League next, Kimberly Dalton Brothers. They hammered them 8-1 with Richard Ngcobo getting a hot trick and Elias ‘Shuffles’ Mokopane and McDonald ‘Rhee’ Skhosana getting two respectively. This set Pirates up for a seven-match victory streak.

In June, they won a crunch game against local rivals Pimville United Brothers, beating the ‘Skomboys’ 2-1, thanks to goals by Moloi and Mgidi. Next, Pirates crushed Swallows Big XV and Buthelezi lost his job! Influential supporters had engineered the appointment of unknown Englishman, Tony Sanderson, who claimed to have played for Wolverhampton Wanders and said he had tree England Under-23 caps. However the record books showed there was no such player. Sanderson went on to become a radio deejay and TV talk show host. His first game in charge was a 2-1 victory over Bloemfontein Celtic and this was followed by a disappointing goalless draw at home in the Real Katlehong City. This was disturbing; with the big match against Kaizer Chiefs a couple of weeks away. However Pirates were soon back on track with a 4-0 victory away to Lamontville Golden Arrows, Sono netting two.

Perhaps it did not really matter who was coach, be it Buthelezi or the mysterious Mr Sanderson. The team did not care they were so hot that they coached themselves. They were hot, but the derby against Chiefs on July was a rather serious affair. With 10 minutes to go, the match was still goalless. Then Blessing Mgidi struck twice to seal a 2-0 win that ensured Pirates remained at the top of the table, just in time to welcome a UK Stars XI to Orlando Stadium. The tourists beat the SA Black XI 3-2 but the UK Stars’ coach Malcolm Allison admired Percy Moloi’s great talent. Moloi scored the next weekend too, from the penalty spot- but Pirates lost 2-1 to Pretoria Bantu Callies. Another defeat, at the end of July 3-1 away to Manguang United, threatened to derail Pirates’ season.

Sanderson must have been feeling the pressure because in the next match, at home to the reigning champions Zulu Royals, the longhaired Englishman attempted a one-man pitch invasion. A policeman had to restrain him from attacking Dan Twala of Zulu Royals, who had just committed a foul on Shakes Mashaba. The match unfortunately ended without any goals. Pirates needed to get back to winning ways to see off the challenge of Swallows Big XV, Chiefs and PUBS. A narrow 3-2 win at Kimberley Dalton Brother did not instil much confidence but the following week another away win by 3-1 at Witbank Black Aces kept Pirates on top and set up a thriller against Moroka Swallows Big XV. This is the match that set the Buccaneers up for the title, as they had a 3-0 victory with two goals from Simon Mothwa and one Sono. Inspired by the effortlessness with which they butchered the Birds, Pirates started playing with the confidence and incredible display they had shown earlier in the season.

Vaal Professionals were thumped 5-1 away and Celtic beaten 2-1 two days later before PUBS lost 3-1. Now on a roll, Pirates turned their attentions to late stages of The Life Cup. Having already beaten Spa Sporting 2-1 in the first round and African Wanderers by the same score in the second round. They beat Pretoria Bantu Callies 3-1(helped by a Mgidi strut) in the last eight minutes.

The League title was now looking certain and when they hammered African Wanderers 5-0, they needed just one point from their remaining four games. These runaways win kick started by Simon Mothoa who scored after 30 seconds and Blessing Mgidi got another two. Two days later, on October 15, tragedy struck when chairman Aggrey Mbathini, at 40 years of age was killed in a car crash on the way back from a friendly in Parys.

Pirates clinched the title on October 20,with a 2-1 win over Golden Arrows at Orlando. Mzamo Mbathani, father of the late chairman, who had travelled from Fort Beaufort for his son’s funeral, watched the game.

Pirates then lost 3-1 to Moroka Swallows but their minds were on The Life Cup semi-final against Swallows Big XV on November 17. Bucs were unstoppable on the day, running in three second-half goals for a 3-0 win. Back in League action, they thrashed Benoni 7-3, with Simon Mothwa netting four. This was good preparation for the big day, clinching the double with a 5- 2 win over Zulu Royals. Chiefs, who had lost to Royals in the Cup semi-final, could do no more than hold Bucs 1-1 in the last League game of the season. Sono scored first but Ace Ntsoenlengoe equalised with a second half penalty. At this stage Pirates had greater ambitions than a ‘mere’ derby win, they were chasing a clean sweep pf all the trophies.

Their first target was the BP Top Eight Cup, which was played early the following year and pitted the top eight teams from the recently completed League season against each other in a knock out. The quarterfinal was played on January 5 and once again Pirates were up against Bantu Callies. It was very close, a Patson Banda own goal not helping the cause but a Sono strut and one goal from Mgidi ensured a 3-2 win. Five days later, a semi-final against Kaizer Chiefs in Meadowlands was to take place.

The League matches had been serious events but this was different, this was The Cup of Football and Kaizer Motaung was in a dreadful mood. The son of Orlando struck after seven minutes. Known as Jacob Motaung who levelled for Bucs but unfortunately ‘Chincha Galuva’ struck again putting Chiefs ahead a minute before half time. Blessing Mgidi drew Bucs level again; there was no telling what could happen. Suddenly all hell broke loose-Chiefs thought they had scored, the referee thought otherwise and ruled it out. Chiefs protested so vigorously that the match was called off with 12 minutes to go.

The rematch in Port Elizabeth was another humdinger, with Jomo Sono putting Bucs ahead after 11 minutes, Motaung equalising on the half hour and Sono restoring Bucs’ lead in the 72 minute. Then with four minutes left on the clock, the referee awarded Pirates a penalty and Chiefs lost control again. Once more, the referee ended the game. Pirates were awarded the game and Chiefs were fined R1000 and the next day Bucs played the first leg of the final at the same venue. Their opponents were reunited Swallows, so called Moroka Swallows Limited. Worn out, Pirates lost 3-1 with a late Mgidi striking hope for the second leg, six days later- thankfully on home soil. What a match Orlando thought! By half-time Pirates had cancelled out Swallows’ lead. At full-time the teams were still level and Pirates won in extra-time with an overhead goal. The score6-3, the scorer ‘Rhee’ Skhosana who scored two goals, Jomo Sono, Blessing Mgidi, Simon Mothoa and Percy Moloi. Pirates had won 7-6 on altogether. They were tree time’s champions and there was one more trophy to go. The Castle Champions was played against the amateur champions and the league champions.

Manchester City of Mamelodi held Pirates 2-2 in the first leg on February 2; the two goals were scored by Sono. Maybe the rest of the Pirates team were exhausted after their exertion against The Birds but they made emends at the Orlando Stadium in the return, thrashing the minnows 9-1 with Mgidi getting a hat trick. Orlando Pirates had achieved a clean sweep of all competitions.

F) THE 1980 MAINSTAY CUP TRUIMPH

MCDonald "Rhee" Skhosana

One Of The Most Devastating Striker In The golden Era Of African South African Soccer

One Of The Most Devastating Striker In The golden Era Of African South African Soccer

The 1980 Mainstay Cup Final between Orlando Pirates and traditional rivals Moroka Swallows is one club that will live long. Going into the big match there was no favourites, as both teams were evenly matched. Bucs still boasted some of their stars from the all- conquering team of 1973 including goal-poacher Johannes ‘Big Boy’ Kholoane, midfielder maestro Webster ‘City Late’ Lichaba, goalkeeper Patson ‘Sparks’ Banda and the legendary Matsilele ‘Jomo’ Sono. They were held together at the back by defensive lynchpins Oscar ‘Jazzman’ Dlamini and Johannes ‘Yester’ Khomane.

Swallows were not to be defeated; they had the talented Joel ‘Ase’ Mnini, Vader Moposho, Andries ‘Six Mabone’ Maseko, Tornado Ntibande and the former Bucs skipper Ephrium ‘Shakes’ Mashaba in their arsenal.

The game started like wild fire and it was Swallows who were on fire, gaining the upper hand with Moposho and Maseko playing very well. They’re afford were rewarded when Maseko scored midway through the first back and this was definite sign for Bucs to fight back. Sono was tightly marked but when Swallows gave away a free kick on the edge of the area, he stepped up. With the goalkeeper and his wall expecting him to go for glory, Sono chipped the ball to Kholoane who was attentive at the far end and swooped to equalise. Then Sono made it 2-1 with a beautiful scissor a kick, Kholoane this time the provider. Swallows came back and won the game with a penalty. Maseko took the penalty and Banda saved it but the referee ordered a retake. Banda was not pleased but his teammates begged him to come down and eventually he turned to face Maseko for a second time. This time he scored and the teams went in at half time with the score being 2-2. It remained deadlock until the last five minutes, with the game heading for extra-time. Lichaba broke free on the right and Phil Venter attacked desperately and only succeeded in bringing him down, to concede a penalty.

It was The Birds’ keeper Moses Khanyeza’s chance to face Sono. ‘The Troublemaker’ made no mistake, planting his kick beyond the keeper to complete his brace and achieved a 3-2 win. Pirates were Mainstay champions for the first and only time in their history.

Buccaneers Remake

Amos Mkhari

Amos Mkhari

Jerry Skhosana

Jerry Skhosana

THE 1994-95- THE REWAKENING

Two months before South Africa won the African Nations Cup on that momentous day of 3 February 1996, Orlando Pirates had trumpeted a warning that South Africa Football, so long kept in darkness by apartheid-induced isolation, was stepping into the light. What Bafana Bafana achieved on home soil, in distant Abidjan, Cote d’Ivoire. On 16 December 1995, Orlando Pirates were crowned champions of Africa after recording an entirely unexpected 1-0 win away to the might ASEC Mimosas. So unexpected was the victory that at full-time, grown men in the Stade Houphuet Boigny wept and beat their heads against the ground. All omens had pointed to an ASEC victory and common sense suggested the same outcome.

Pirates had been held 2-2 at Soccer City two weeks before. After all they had lost their captain to suspension and they had sacked their coach in the period between the first and second legs of the final. In fact demoralised were some sections of the Pirates camp, so certain of defeat that they’re normally clever team manager. Lawrence Ngubane had not even bothered to pack the team’s ‘Umuti’ for the trip to Abidjan.

Pirates, their supporters and the nation at large had every reason to expect the worst against an ASEC side that virtually never lost on home soil, to anyone. After all Pirates had contrived to blow home advantage in the most self-destructive manner.

After taking a fifth minute lead through a brilliant individual goal from Helman Mkhalele-bursting down the left wing, cutting inside and curling a shot around the keeper-the Buccaneers self-destructed. They allowed the very small John Zaki to equalise; ASEC had gone 2-1 up through Donald-Olivier Sie with just half an hour gone. Then Bucs captain Innocent Mncwango was red-carded for an unnecessarily violent challenge on an opponent. It was left to the remorseless Gavin Lane to force an equaliser just before half-time but after 90 minutes the score remained 2-2. Morale was further sapped by the mindless behaviour of a portion of the home crowd, who had attack the handful of Ivorian supporters in Soccer City after ASEC had taken the lead. To top it all coach Joe Frickleton made what seemed an unreasonable judged and attacked to the media about the club’s organisation.

There had been problems with transport but to speak out halfway through a two-legged final seemed like aiming a kick at a prone body. Frickleton was summonsed to the downtown sports shop that was two times big as Pirates chairman Irvin Khoza’s office and was instantly dismissed. Loyal assistant coach, Ronald Mkandawire was made coach for Mission Impossible: Abidjan. This Orlando Pirates team like many in the club’s history had a strong spirit that never allowed them to give up. The winning mentality of Mark Fish, William Okpara, Gavin Lane, Marks Mponyane, John Moeti, Edward Motale and Bernard Lushozi had carried the team through severe test throughout the year’s African Campaign.

Had Pirates not forced a 1-1 draw away BCC Lion in provincial Mkurdi, Nigeria, in the face of extreme harassment? Did they not overturn a 2-1 defeat away to Mbilinga in Libreville, by winning with a resounding 3-0 in South Africa? Had the spirit of Enzinyama not seen them through, away to express in Kampala in the semi-final when centre back Lane headed a 90th minute goal to put Pirates in the final? It was time for the last efforts from the players and the chairman Mr Khoza still had faith. He had travelled with a small packet of ‘muti’. He also acquired quantities of ‘grof sout’ in Abidjan, to cancel out the notorious juju of the Ivorians. He kept his doubts to himself and did his best to up lift his players’ spirit. Even during the match, he sent messages to Mkandawire on the bench, suggesting a substitution at one point, asking for long-serving stalwart Lushozi to be sent on for the tiring reserve, Vincent Sokhela, who was standing in for Mncwango. Above all players like goalkeeper Okpara, Fish and Lane were splendid players. ASEC battered the Pirates goal for the full 90 minutes and the record shows they had 28 goal attempts. Okpara saved eight goals and others were blocked by one of the defenders and 18 of them went wide two hit the woodwork.

In the 73 minute Fish hoofed a long clearance forward. Two ASEC defenders went for it and collided with each other. Lone striker Jerry Sikhosana swooped the loose ball and scored the most important and most famous goal of his life. Pirates held on for another about 17 minutes, which to them felt like a lifetime and were in the end able to celebrate a famous South African victory.

Later in the hotel rooms, the chairman Mr Khoza also known as the Iron Duke shed a tear and offered a prayer of thanks. The first stage of his revolution at the club was complete, the boys were back and Orlando Pirates was back to.

It had begun less than four years earlier that the club had been in turmoil, off the pitch the players were rebelling and on the field they were not performing well. Meanwhile in the office there was dismay and Mr Khoza was persuaded out of football. He returned on the condition that he had full control. His stipulation was definitely granted and so his revolution began.

In1992, the Castle Cup was won and Pirates finished fourth in the League. They remained in the shadows of archrivals Kaizer Chiefs however Amakhosi won the championship. The next year, Pirates lifted the BP Top Eight Cup and finished fourth in the league for the second time.

New players were being introduced to the squad, players like former Chiefs goalscoring hero Marks Maponyane, the Nigerian goalkeeper Williams Okpara, Zairian livewire Ettiene Mvumbi-Nsuna and no-nonsense stopper Gavin Lane.

In 1994 the chairman decided to move quickly, he began negotiating with the former club hero Jomo Sono for the cream of his relegated Cosmos team. The rising star Mark Fish, midfielder hard man Linda Buthelezi and dashing winger Helman Mkhalele. Then from Dynamos, who had gone out of business, came the intelligent midfielder John Moeti and the overlapping fullback Edward Motale. These men added to a side that were already on fire, the players like Innocent Mncwango, Brandon Silent and Oupa Mabuza. They also got helpers from older clubs, man like Nick Sesheeni, Bernard Lushozi and Ernest ‘Botsotso’ Makhanya.

Not so well known but the progressive thinking Mike Makaab was roped in as coach with the vastly experienced Lawrence Ngubane as team manager to lean on. It took the Bucs a month or so to get thing rolling, they only won one out of their first four games but they eventually began to click. Fish and Lane were rock especially at the back, Mncwango and Moeti electrifying on the wing. Playing a swift, short passing game, goal chances were created with ease and the veteran Maponyane began scoring. A nine match and they were untouchable Bucs were on top of the game. Chiefs halted the run but Pirates picked up their socks up, this time 14 matches, these boys were hot.

A 2-1 defeat to reigning champions Mamelodi Sundowns kept the title race wide open. Cape Town Spurs were in solid form too and Chiefs were hovering hungrily. Then came a big blow when Marks Fish was involved in a car accident a week before Pirates were to face their old enemies Kaizer Chiefs. With the players fearing for the life of their teammate, they continued to prepare themselves for this game. Lushozi was called in to fill the Fish’s position and played his level best. Bucs won 2-0 the one goal was scored by Maponyane and the other by a new signing Marc Batchelor who scored with a diving header. The League was won -- now Africa beckoned.

Marks Maponyane

Marks Maponyane

Marks Maponyane

Kagiso "Zero My Hero" Mogale In action

Kagiso "Zero My Hero" Hurdles over the opposition in pursuit and control of the ball

Kagiso "Zero My Hero" Hurdles over the opposition in pursuit and control of the ball

Orlando Pirates play in the BP top Eight in the 1970's

A Look At Orlando Pirates Today: Orlando Pirates Top 10 Goals - 2011/12 Season

Vusi "Maria-Maria" ~ "Computer" Lamola

The Best and Fast/creative Mid-fielder to ever play soccer in South Africa

The Best and Fast/creative Mid-fielder to ever play soccer in South Africa

Golden-Era Star Press-ganged Into Playing For Buccaneers(Pirates)

Former dribbling wizard, Kagiso "Zero My Hero" Mogale will be watching with mixed emotions when Mamelodi Sundowns take on Orlando Pirates in the MTN8 semi-finals this afternoon," writes Kgomotso Mokoena.

A Buccaneer through and through, Mogale also has a soft spot for the Brazilians, after having had a short spell with them in the twilight of his career.

He happily invited us to his house for a trip down memory lane recently. His Protea Glen home might be modest - but it radiates warmth and welcoming smiles from his family.

Many will remember him for always sticking out his tongue whenever his scholarly left foot was hypnotising opponents up and down the touchline.

But sadly, the father of two was born at the wrong time - when football was played more for entertainment.

Mogale was born in Sophiatown in 1959. He grew up in Rockville, Soweto and played for local amateur teams there and in Diepkloof. People started noticing his talent after he won a BMX bicycle during a football-juggling competition in primary school.

It was at amateur outfit Blue Whales where he charmed Pirates supporters.

Like Kaizer Motaung, he was one of the players who was given no choice and joined Pirates. Blue Whales and Naledi Young Texas were curtain raisers for a Pirates and Kaizer Chiefs derby and, after a five-star performance, the Bucs fans pounced.

"They blocked the exit and were waiting for me in the tunnel after the match. They took my address and told me to go to Pirates training the following Monday. I was young and very scared. They told my mother I was now a Pirates player. Irvin Khoza was also involved," said Mogale.

"I was with superstars such as Julius 'KK' Sono, McDonald 'Rhee' Skhosana, Patson 'Kamuzu' Banda, Oscar 'Jazzman' Dlamini, Phil 'Jones' Setshedi, Elias 'Shuffle' Mokopane, Jomo Sono and Chilliboy Koloba when I arrived. It was scary.

"Our generation would have done very well if we had had the opportunity to play in the World Cup. We had Joel 'Ace' Mnini, Zebulon 'Sputla' Nhlapo, Nelson 'Teenage' Dladla, Joel Faya, Patrick 'Ace' Ntsoelengoe, Jomo Sono, William 'Khura' Makhura, Daniel Ramarutsi, Thomas 'Who is fooling Who' Hlongwane, Professor Ngubane, Samora Khulu, Kenneth 'The Horse' Mokgojoa. These guys could dribble and score amazing goals.

"And who could forget the white players who kicked the s^*! out of us? Phil Venter was tough and kicked everything that moved - the ball or the man - sometimes both. Then there were players such as the suave Stuart Lilley, Mike Lambert, Peter Ballack, Greg Jacoby, Big John Salter, Eugene Kleynhans and Brummie de Leur. They were lekker and easy to dribble but they ran and chased you for 90 minutes," he said.

Mogale gets animated when he talks about some of the mouthwatering individual duels in the '80s.

"There was Jomo versus Ntsoelengoe, 'Zero' against 'Sputla' and 'Teenage' taking on Mnini. These duels started at school level. They need to revive school competitions because we already knew about this troublesome Teenage Dladla from Tlakula High School in Kwa-Thema, Springs.

"Money has somehow spoilt the game. My first salary was R400, including a R50 bonus for a win. But we played epic matches every weekend. It did not matter whether it was in Mangaung, Balfour Park, Sinaba Stadium, Atteridgeville or Witbank, the stadiums were always full. "

After retiring in 1990, Mogale joined an estate agency. They were building and selling houses in new townships like Protea Glen and Spruitview.

These days, he has a business selling meat, vegetables and eggs to keep the wolves at bay.

He lives with his two children and wife Nthabiseng.

Gold Memories with Vusi The General Lamola (1971-1979)

Vusi Lamola for his football brain, quick thinking is up there with the best midfielders ever to grace South African football. He spoke to kaizerchiefs.com about the fond memories wearing the no. 8 jersey thrilling fans where ever the Club played.

Before the interview, Bra Vusi as many affectionately call him in Soweto today admitted to be busy but said; blessed are those flexible for they shall not be bent out of shape.

My transfer...

I was playing for Orlando Preston Brothers when the late Ewert Nene recruited me to join Kaizer Chiefs in 1971. I could have joined Orlando Pirates but maybe they did not see what the late Ewert Nene saw in me (laughing).

My debut...

I do not remember my debut for the Club as I used to come mostly as a sub when I joined.

My most memorable Soweto derby...

It is has to be the Life Cup final against Orlando Pirates in 1973. I replaced the late Ace Ntsoelengoe after only ten minutes. It was time for me to show that I do not belong to the bench and I had a game of my life and we came back forcing the game to extra time after trailing 2-0. We scored five goals in the extra time beating Orlando Pirates 7-3. The fans cornered the Coach after the game, why is this player coming on as a sub? I never looked back from that game onwards.

My most memorable goal...

The goal against Highlands Park in the Mainstay Cup final in 1978 will forever remain engraved in my heart. The situation demanded that I lob the ball instead of going for power. It was a dodgy attempt; there was more intelligence than power.

The Club I wanted to beat most...

Lusitano! Joe Frickleton their Coach then once made a statement, if a white team lose to a black team I will walk naked. I felt insulted by that. I remember telling my teammates that when we meet Lusitano I want to contribute to their downfall and I am glad that we beat them. We fought apartheid on the field of play while others were of course in the forest and in churches.

My favourite Coach...

The late Zero My Hero Johnson! He liked to see players expressing themselves. We worked more with the ball during his tenure as compared to running aimlessly.

My best buddy...

My best buddy was Jackie Asinamali Masike maybe it was because of the looks (laughing). I think good friendship is based on common grounds and we were close beyond football.

My jersey no...

I am the spiritual owner of the jersey no. 8 at Chiefs. I think I was given the number because of the position I was playing.

My nickname...

I had three nicknames; I was called Maria Maria after a player by the name of Albert Johnson who used to play for Germiston City. We went to play in Rustenburg and the fans struggled with the pronunciation, Hurry-Hurry of which Albert was affectionately called. They ended up calling me Maria-Maria.

I was also called Computer; this nickname came from the fans at Orlando Stadium. They said I was thinking fast.

The one I liked the most is the General; I think this nickname had something on it an element of authority. This is my own interpretation!

My favourite stadium...

I have fond memories playing at Orlando Stadium, the Mecca of South African Football. The fans called it Isigodi sikaMaminzela.

Vusi "Computer" Lamola

'Computer' of Kaizer Chiefs dribbles away from Tiger Motaung (6/2/77)

'Computer' of Kaizer Chiefs dribbles away from Tiger Motaung (6/2/77)

"Computer Lamola-Played for Kaizer Chiefs Midgfield since1971-1981..

"Computer Lamola-Played for Kaizer Chiefs Midgfield since1971-1981..

Chiefs Mid-Field Wizard And Computer: Maria-Maria Lamola

It is surprising, actually its criminal, how anInternet search for so famed a name in south Africa soccer, Zacharia Vusi Lamola, yields less than a handful articles.

The stories I could unearth on a Google search were all of a few paragraphs. How's that possible that a man nicknamed "Computer" for his sheer footballing brain could have so little archived about him?

The history of Kaizer Chiefs would be incomplete without mentioning the little dynamo that ran their engine room and helped establish a football empire of almost unequalled magnitude on the sub-continent.

South African football has always had a love affair with nicknames, and some followers of the game christened Lamola "The General" for obvious reasons.

"I started my career at a team called George Goch Spades, in the old Johannesburg township in the south. I was about 10 years old," LAMOLA REMINISCES.

"I used to carry and polish soccer boots for the players. I guess that's when the seed for the great love I have for this game was planted and nurtured," Lamola said.

"Back in those days we used to go to the Bantu Sports Grounds in Von Wielligh Street [central Johannesburg] where we witnessed great football played by the likes of Scara Sono and [William] 'King Kaizer Matatazela' [Mkhwanazi]."

It was at this point that emotions seemed to overcome Lamola as he mentioned the great injustice done to our sports heroes, who are generally never acknowledged for their contribution to the game.

"We buried King Kaizer just the other day last month and I was honoured to be the MC at his funeral.

"Not a single newspaper report his death."

Lamola recalls having to leave the township of his early years in 1966, aged 16, to live in Orlando East, Soweto, but not before forming his own team called George Goch Aces, in honour of "the Witbank Black Aces side that beat some of the great teams of the time".

"They had the likes of Slow Masuku and Ace Mkhonza in their team. What a team!" Lamola said.

At Orlando he joined a team called Preston Brothers where he played alongside Ephraim "Shakes" Mashaba, who was later to captain Orlando Pirates and Moroka Swallows, and is now the coach of the SA national Under-23 team.

Then Ewert "The Lip" Nene came knocking and a legend was born when Lamola found his way into Kaizer Chiefs.

"Chiefs had awesome players then, such as [Johnny] Magwegwe Mokoena, who I regard as a genius, the best footballer in this country ever, Ten Ten Nzimande and, of course, [Patrick} Ace Ntsoelengoe."

Lamola doesn't remember the first match he played for Chiefs but won't forget their clash with Lusitano, the eminent side from the white National Football League, soon after the merger with the National Professional Soccer League in 1978.

"Lusitano used to thrash the likes of Pirates and Swallows by some heavy scores, and their cocky coach [Joe Frickleton] declared before our match that he would stroll naked in Joburg were Lusitano to be beaten by a black team.

"It was an insult. To us it became much more than a football match, it was political. Rand Stadium was packed, and there were even more people outside the stadium listening to radio. We knew we were not just playing for Chiefs. We won 2-1, Teenage Dladla and I scored."

Lamola also remembers a clash with Pirates when he made his name. "It was the Chevrolet Cup final. I was on the bench and I didn't know why. Pirates were leading 2-0 when Ace hopped off injured with 10 minutes to go, and the coach said 'General, it's your turn'. I told myself I'll show the coach who I am.

"I did not score but I engineered almost all the goals as the match ended 3-3 in 90 minutes. We went on to win 7-3. After the match the coach [Zero Johnson] had to tell lies that it was his game plan when fans asked why he had benched me."

In a previous interview another legend, Jimmy Cook, regaled us with the wizardry of Lamola. "Playing against Chiefs was a nightmare. Guys like Computer Lamola were so skilful that some of us ended up watching their trickery on the ball to a point of almost applauding them," Cook said.

What does Lamola make of the standard of football today? "It has gone down. The problem is that foreign influences have killed our style. Football is about entertainment and what you see with the empty stands is because people don't like the product. We need to see more of players like [the late] Emmanul Scara Ngobese."

The beginning of the end of Lamola's playing days makes for a rather sorry tale and the pain still lingers. He was unfortunate to score an own goal for Pirates in a high-stakes Soweto derby in 1980.

Not that there is such a thing as a friendly match when the two giants of the local game clash, but that Lamola was hounded out of Chiefs is testimony to the bitter rivalry between the two teams then.

"I was accused by some at the club of doing that deliberately because I was from Orlando East, the home of Pirates." he said.

"I am a Christian and would never at any point in my life do such a thing."

Teenage "Botsotso" Dladla

One of the most nimble and fleet footed striker and dribbler of the Golden Era of south African soccer

One of the most nimble and fleet footed striker and dribbler of the Golden Era of south African soccer

Kaizer Chiefs Legend Teenage Botsotso Dladla

Black Aces FC

Modern Starting Eleven Of Black Aces`

Modern Starting Eleven Of Black Aces`

How it all began

Black Aces was formed way back in 1937 when a group of dairy workers decided to get the ball rolling, but it was not until after World War II that the team really began establishing itself on the soccer front. During the 1940s and 1950s when the beautiful game spread like wild fire to the Transvaal’s ever-expanding population, Aces came up against other formidable footballing units like Methodists FC, Black Jacks, Bantule Callies, Home Stars and Riverside Aces.

The early Pro ERA

And during the early 1960s, with the establishment of the National Professional Soccer League (NPSL), the team rose to the occasion and finished near the top of the table on a number of occasions. The Lynneville Stadium hosted many exciting matches, and huge crowds would flock to witness games between Amazayoni and once famous opponents like Black Pirates, Katlehong United, Randfontein Young Zebras, Transvaal Black Birds, Orlando Highlanders and Pretoria’s Spa Sporting club. Significantly, in 1964 the “Blue and Whites” reached the finals of the UTC Cup but narrowly missed the handsome cup and the R400 prize money on offer, when Young Zebras outplayed them.

At one stage during their affiliation to the Witbank Bantu FA, they experienced tremendous success by capturing league honours on a regular basis. Derbies between the “Ace of Spades” and Witbank Real Rovers were real humdingers. However, it was not until the 1970s under the auspices of George Thabe’s new NPSL that the whole country stood up to take note of Aces’ achievements on the field of play.

Legends in the making

He was known as the "best sweeper in the business and is a true Aces legend. The best sweeper in the business, Black Aces’ Donald Mashabela, contains Orlando Pirates Rashid ‘Bomber’ Khan. Mashabela, along with Ace Mkhonza and Slow Masuku, played a big hand in the formation of Kaizer Chiefs as they turned out for the Kaizer X1 prior to the formation of the Amakhosi. The apartheid laws forced Khan and a number coloured players to leave Bucs shortly after this picture was taken. Lethal Black Aces striker Ace Mkhonza up against another Witbank hometown boy – Orlando Pirates’ Msomi Khoza who later left Bucs to become a founding member of Kaizer Chiefs. Alfred "Ace" Mkhonza together with Excellent Mabuza were great players in the 1976 -under the guidance of Moses "Slow" Masuku. Pictures courtesy of Cyril Mcaravey " WEBSITE SUB EDITOR " KICK OFF.

Aces thrive in the Airborne League

Black Aces were one of the original thirteen founding members of the “Airborne” league, which kicked off on 3 April 1971, and they did extremely well to complete their opening season in fourth position – just four points from the all-conquering Orlando Pirates. In fact, throughout most the 1970s the “Coal City Giants” finished in the top eight of the NPSL, therefore qualifying for the lucrative BP Top Eight tournament, although no honours came their way.

For example, from 1972 to 1974 they completed their 30-game programme not lower that sixth place, and in 1975 recorded a superior goal difference to Lamontville Golden Arrows and Vaal Professionals which again helped them remain in that elite Top Eight bracket. And in 1973 and 1974, Aces reached the quarter-finals of the Life Cup Challenge, only to be beaten by Kaizer Chiefs and Pretoria Callies respectively.

Earlier, in a nine-goal thriller, they had ousted Pimeville United Brothers 6-3 and crushed Chiefs 5-1 in a home League encounter. But in 1976, Aces slid down the table to eleventh position, their worst performance, and the next year survived the relegation chop by the narrowest of margins, after coming fourteenth out of sixteen teams. One of the main reasons for their poor showing around this time was that ace sharpshooter Thomas “Junior” Ngobe (PIC) had missed much of the 1976 season with a broken leg. The levelheaded player made his debut in 1973 under the then coach Moses “Slow” Masuku and together with teammates Excellent Mabuza and Alfred “Ace” Mkhonza an excellent slide-tackling defender, was responsible for changing the face of football in Witbank.

The end of Apartheid in Soccer

Significantly, as soon as “Junior” recovered fully from injury, the gifted player blasted his way to the top of the 1978 League scorers’ ladder with forty fantastic goals, to lift his club back to the dizzy heights of the top six. However, that season was different to any other because a number of clubs which had previously belonged to the “whites-only” National Football League, joined the NPSL as soccer decided it had had enough of the apartheid government telling it what to do.

The new multi-racial League, which consisted of 24 clubs, was divided into two zones of 12 clubs each with teams playing twice against sides in their own zone and once against teams in the other zone. It was during this historic year that Aces came face to face with the relatively unknown Wits University, Highlands Park, Lusitano and Arcadia. And that year, although three ‘white’ teams finished in the top three, Aces did well to notch up the same number of points as third and fourth placed Kaizer Chiefs and Highlands Park, but eventually had to settle for sixth place as a result of an inferior goal difference.

In July 1979, after a run of 13 unbeaten games, for some strange reason, coach Nick Koapeng was shown the door. There had been allegations that he expected too much from his players and following his departure, the club dropped to eighth. One of the best matches at Lynnville that year was when 18 000 fans crammed into the 10 000-capacity ground to watch Kaizer Chiefs and Black Aces battle it out. Chiefs netted the only goal of the game in the first half but Aces responded with some bone-crunching tackles in the second period, which resulted in Nelson ‘Teenage’ Dladla, the goal scorer, having to leave the field. Almost exactly a year later, Englishmen Nick Howe (PIC) made a winning start as player-coach with a 5-1 away victory at Benoni.

The BP Top Eight Cup comes home

Earlier in 1980, Black Aces had picked up their first silverware of the modern era when, following an exciting win over Orlando Pirates, the much-heralded BP Top 8 Cup found its way to their clubhouse. In the first leg, the teams played to a 1-1 draw but Aces’ defence held firm in the second game, and their 1-0 win was credit to a newfound team spirit.

Around this time, they also reached the quarterfinals of the Mainstay Cup but went down 3-4 to the eventual winners, Kaizer Chiefs. The squad who did the ‘Coal City Giants’ proud was: Cyprian “Mahala” Maimane, Jacob Ntuli, Nick Howe, Meshack ‘Touch’ Mokwebo, Shakes Nhlapo, Steve Maseko, Jacob Mathale, Emmanuel Motla, Steve Selape, Abel ‘Rollaway’ Mkhabela, Steve ‘Disco’ Makua and Ngobe. Other notable men from the same era included: Willie ‘Mad Max’ Mahlangu, George Mthembu, Douglas Molaudzi, Jonathon Mdlalose, Arthur Zulu and Solomon Mohlabane.

In 1981, Makua was out for a period after breaking a jaw, while Ngobe spent time playing in Austria, and Walter Rautmann (PIC) also returned to the coaching post after Howe decided to concentrate on his playing career instead. Significantly, the Austrian was ecstatic as his team humiliated early-season giant killers Mamelodi United 7-0 at Lynnville, with ‘Shuffle’ Mokopane grabbing four great goals. Later, Aces beat Pubs to top the table but ended the season in sixth place.

1983 Mainstay Cup Final

Amandebele reached the final of the 1983 Mainstay Cup but their brave warriors lost 1-0 to Moroka Swallows at Ellis Park before 70 000 spectators, when Ace Mnini hit a sensational, angled last-minute strike, which disappointed Aces’ chairperson Sonny Ndala and manager Henry Mhlongo. Some of the new names in the team around this time included: Ben ‘Hindu’ Ntuli, Alfred Tshole, William ‘Sunshine Man’ Sibiya, Bobby ‘The Best’ Hearn, Nicholas “Bazooka” Seshweni, Jacob ‘Butha’ Mathathe, Peter ‘Fuduwa’ Mokotedi, Harris ‘TV 4’ Chueu (PIC), Kenny Gill and Barney Tweedle (coach).

Transfers and Wage Disputes

Early in 1984, Seshweni was transferred to Orlando Pirates for R25 000 during the period when player-coach Augusto Palacios replaced Orlando Casares in the hot seat. But the Peruvian had caused a stir in the conservative town of Witbank and when his white wife joined him, local council officials refused to allow the pair to live in the same house.

In fact, he had an on-off relationship with the club that year and with fellow South American, Sergio Novoa, was involved in a dispute over wages. Subsequently, the two men left Ukhumba Black Aces, who did well to qualify for the BP Top for the first time in three years.

The club also played under the banner of Super Kurl Aces, and there was quite a lot of chaos during the mid-1980s with striker Gordon Igesund (PIC) involved in a lawsuit against them, while coach Rautmann, back for the umpteenth time, complained about unpaid money. They also suspended midfielder Chueu after he went to Belgium for trials. However, although their League form dipped again, Aces managed a fantastic 2-1 home win against log leaders and eventual champions, Durban Bush Bucks in September 1985.

Jazzy, Queen, TV4 and Cooke

Talented midfielder Harold “Jazzy Queen” Legodi, a man gifted with lots of creativity and acceleration, starred in a double-act with Chueu, while top scorer that season was Welshman Terry Cooke, who netted 14 goals, including four against Wits University. And the evergreen Ngobe, who hit a hat-trick against Hellenic, was still the master craftsman – his pin-point crosses continued to tear opposition defenders apart. “The club was not run very well. They used to promise me the earth by saying they would get me this and that, but nothing materialized. There was very little discipline in the camp.

It was do as you like, and there were always loads of girls following the players around at hotels. The players were like sailors with a girl in every port,” recalls Cooke. There were more problems in early 1986 when more than half the team members were suspended by management after absconding. This followed three League losses in a row, but they bounced back to end Kaizer Chiefs unbeaten run, thanks to an Eric Maele strike.

Terry Paine becomes Coach

Midway through that year, former English 1966 World Cup winner, Terry Paine, was signed as coach, and gave games to Peter Gordon and Goody Bentley, both previously amateurs. And because of Paine’s professionalism, the team went on a long unbeaten run, which was finally broken in Umlazi by Bush Bucks as they sought sweet revenge after Aces had ended their 22-game run a year earlier.

Days before Christmas, Paine departed but he had managed to lift the team into 11th position. Other notable players to have donned the club’s kit during this era were Amos Mkhari, Owen da Gama (PIC) , Mathews Msibi, Pio Nogueira, Roberto Bitencourt and Michael Buthelezi, whose hat-trick once demolished African Wanderers. Defender Msibi was killed in a car crash on 5 July 1988, and his family received a donation of R2 000 from the NSL. The controversial Palacios, who replaced John Lathan in January 1989, signed compatriot Alberto Cano. And for the second time in less than a year, Aces added Mamelodi Sundowns to their list of major scalps.

Thomas 'Junior' Ngobe retires

However, by June there was more chaos with Ngobe, the club’s long-serving captain, accused by officials of instigating a pay revolt – as the team failed to honour a home game. ‘Junior’ hung his boots up at the end of 1989 - after representing the club for sixteen years, and although no records of his amazing goal-scoring attributes are available, his name will remain forever in the 100-goal club amongst the likes of Jomo Sono, Ace Ntsoelengoe, Bernard Hartze and Marks Maponyane. “Aces actually didn’t need a coach, all we needed was someone to talk to us and give us the confidence because we could change the pattern of the game ourselves,” explains Ngobe.

“During the 1980s the team was at its best, we groomed all the big names, the only problem were lack of money. If Black Aces had been in Johannesburg, I am sure we would have survived. When people used to talk about the top four, they referred to us, Chiefs, Pirates and Swallows. Sundowns were nothing in those days.”

Chairperson Joe Ntuli fired Palacios late in 1989 as his team finished dangerously close to the drop zone. By this time, Percy Nxumalo had become Aces leading striker but for the next few years, there was nothing to write home about as the club struggled at the wrong end of the table.

1993 BOB SAVE Super Bowl Victory

It was only after Johnny Ferreira (PIC) took the coaching post in the early 1990s that things began to change for the Amazayoni. He turned the squad from an average side into a winning combination, and inspired them to an unexpected 1-0 victory over Kaizer Chiefs in the money-spinning 1993 Bob Save Super Bowl, thanks to an injury time free kick by Richard Peer.

“The guys did well, it wasn’t a brilliant team but we worked hard,” says Ferreira. “It was as a result of a bit of luck and smart thinking that we got to the final. We actually lost to Manning Rangers in the semis, but they had a goalkeeper from Liberia who had played under a different name. Irvin Khoza, who knew everything and still does, told me about the illegally registered player.”

Aces makes history in Brazil

Total Aces had earlier reached the final of the BP Top 8 Cup but could not repeat their 1980 success over Orlando Pirates. This time the Buccaneers won 3-1 and it was the end of a fairly tail-year which saw the 56-year-old club make history by becoming the first team to travel overseas after South Africa’s re-admittance to Fifa in July 1992. In fact, under their new Brazilian coach Walter Moreira, they played against Tupi of Juiz de Fora and Flamengo of Rio de Janeiro, after Ferreira had resigned when bonuses for reaching the Top Eight Final never materialized.

“When the team came back from Brazil, King Mabhoko-Mayisha II called me and said ‘this is a shambles, I’ll pay your bonus, please come back,’” recalls Ferreira, who remained with Aces until the end of 1995.

“It was a massive club, a big strong club, but the administration side was a shambles. Everybody expected them to go forward in 1994 but it all fell apart.” The men who were on Aces’ books during this memorable era included Joseph Sibiya, Jerry Madonsela, Manuel Pereira, Winston Mgqamqo, Brad Deetlefs, Adam Mabena, Joseph Thulare, Cesar Maphalla, Thembinkosi Biyela, Sello “Page” Mahlangu, Percy Nxumalo, Johannes Shili and Peer.

The club gained further international experience in 1994 when they campaigned in the CAF Cup Winners’ Cup, beating Bantu FC from Lesotho in the first round. They also defeated Reunion’s Stade Tamponaise 1-0 at HM Pitjie on 30 April 1994, but later lost 4-2 on the Indian Ocean Island. In 1995, Biyela’s eleven goals made him top scorer, while Shili hit six, followed by Bonga Mofokeng and Lawrence ‘Sista Monica’ Siyangaphi (both with four). The ‘Royal Blue and Whites’ was registered as a CC and besides the King; the other members were Solly Kgapola, J. Ntuli and Chairperson Veli Mahlangu. Home games were played either at the Kwaguqu Stadium in Witbank or at KwaMhlanga.

A Fall from Grace

After the departure of Ferreira, Black Aces fell from grace and in their golden jubilee year (1997) there was no reason to celebrate. Despite a long history of solid mid-table league finishing positions, they had the embarrassment of becoming the first PSL club to face the chop at the end of the 1996/97 season. And what a dismal display it was! The team only picked up 19 points out of a possible 102, while conceding 70 goals, with Chiefs and Hellenic both netting seven times against an inept defence.

Steve Haupt (PIC), who took the doomed team over for their last six PSL games, did a good job in the Inland Stream of the First Division, and at one point his side were 15 points clear of all their rivals. “We were top of the League but when Steve Makua was brought in for two months, we lost 8 games on the trot and ended up a point behind promoted Dynamos. It was a really, nice team. We had an amazing system whereby we trained in Ogies, after picking up players all along the way from Soweto and Tembisa,” says Haupt. Some of the men who did duty around this time were leading goal scorer Jean-Paul Bang Penda, Dennis Lota, Teboho Mokoena, Tebogo Mophaleng and Dumisa Ngobe, the son of the legendary Thomas.

Former Aces players who have won their national Bafana Bafana colours - but not whilst on the books of the Ama Zayoni - include Peter Gordon, Sam Kambule, Harold Legodi, Dumisa Ngobe and Jerry Sikhosana. In 2001/02 Aces were almost relegated from the Inland Stream of the First Division whilst playing with the likes of Tycoon Silver Stars, Black Leopards, Giant Aces and Arcadia Shepherds. On 12 September 2002 Robert Gumede, an Mpumalanga multi-millionaire and former owner of Dangerous Darkies, bought 51% of the club’s shares. The deal was between Gumede and long-time Aces owner Veli Mahlangu. The club name changed to Dangerous Aces FC - a combination of Darkies and Aces.

A new ERA in the MORFOU Family

Some three years ago (2004), joint-chairpersons George Morfou and his brother Mario, purchased the remnants of relegated Dangerous Darkies, changed the name to Mpumalanga Black Aces and reached the Vodacom League play-offs at the end of last season. And in December 2006, the pair bought the franchise of Polokwane-based City Pillars, the former Mvela Golden League side who were at the last minute denied a place in the play-offs – after being deducted points for fielding an improperly registered player.

“When both our sides failed to win promotion last season, we took stock and decided on a new structure, a new set up. Obviously it is not legally possible to swap the statuses of our clubs but if you look at it, that is exactly what happened,” explains George Morfou, whose father Laki Morfou is club president. “We renamed our Vodacom League side Aces Academy, moved Pillars to Witbank and registered them as Mpumalanga Black Aces.


Moroka Swallows LTD

The revival of the “Massacres”...Andries “Six Mabone” Maseko, Frederick “Congo” Malebane, Ephraim “Shakes” Mashaba, Trott “Trapper” Moloto, Joel “Ace” Mnini, Jimmy “Music Man” Mahlangu, Simon “Ox” Mahlangu, Aubrey “The Great” Makgopela , Norman “Goal

The revival of the “Massacres”...Andries “Six Mabone” Maseko, Frederick “Congo” Malebane, Ephraim “Shakes” Mashaba, Trott “Trapper” Moloto, Joel “Ace” Mnini, Jimmy “Music Man” Mahlangu, Simon “Ox” Mahlangu, Aubrey “The Great” Makgopela , Norman “Goal

Ace Mnini Of Swallows

MNINI is irreplaceable. He made the ball speak his own language and we don't have such players today. His darting moves and dribbling skills would force fans from other clubs to support Swallows. He was effective on the left and right wings. He was a

MNINI is irreplaceable. He made the ball speak his own language and we don't have such players today. His darting moves and dribbling skills would force fans from other clubs to support Swallows. He was effective on the left and right wings. He was a

A Rare Interview With Joel "uMsheshi" Mnini

Forget about interviewing "uMshesh," was the curt warning from one of Moroka Swallows' directors, Sipho Xulu, when we asked permission to talk to the great Joel "uMsheshi/Ace" Mnini," writes Mcelwa Nchabeleng.

"The interview will never happen, you might as well look for someone elsewhere for your feature. He just doesn't want to be interviewed. He has never been interviewed so forget it," added Xulu as he took us to Mnini's modest home in Dobsonville, Soweto.

Indeed, convincing the revered Mnini to talk to us was as difficult as trying to get to sleep with a new baby around.

Wearing a black cap with a brown golf shirt and matching pair of trousers, Mnini, arguably one of the finest wingers the country has ever produced, made no bones about his aversion to interviews.

"I don't talk to the media, so look for someone who will talk to you," he said in a hostile tone. "I will not talk to you, so go ."

But after much persuasion, the 53-year-old father of three reluctantly agreed to accompany us to the Swallows offices "just for a chat", but insisted that we should not be long as he was tired and wanted to rest.

Mnini turned out to be good company.

He also has a sense of humour.

MCELWA NCHABELENG (MN): What is it with you and interviews?

JOEL MNINI (JM): I hate interviews! I just don't see the reason why I should talk to the media about my career. It really doesn't make sense to me. Those who saw me play know about Joel "Ace" Mnini. It is unfortunate for those who were not born while I was playing.

Look, people will accuse me of blowing my own horn when I start talking about me as a player. But now that you have cornered me, I can proudly tell you that I was the best.

MN: So why did you agree to talk to Sowetan?

JM: Niya fostela angithi (you are forceful). And I know that if I don't appear in the Sowetan, your paper will not sell (smiling for the first time in the interview).

MN: What are you doing for a living?

JM: I coach the Moroka Swallows reserve team (the Under-19 side) and I enjoy each and every minute of it. This is despite the fact that I don't train the team physically. I give out instructions because as you can see for yourself, I can't walk properly. I have a problem with my foot (he struggles to walk though it doesn't appear to be that serious).

MN: What happened?

JM: I don't know, maybe it has to do with age, but at 53 I'm still young. Leon Prins (the Swallows boss) has been insisting that I go for an operation but I'm reluctant because what if the doctors make a mistake during the operation and I die? But I will consider an operation if I don't get any better.

MN: Can you tell us about the players you have produced from the reserve league?

JM: There are many and I have to count. You must remember that I have been working for this team for more than a decade. The players include Sifiso Myeni, Ramahlwe Mphahlele, Spumelele "Ace" Bengu, Sibusiso Khumalo, Ayanda Dlamini, Vincent Kobola, Thulani Ncepe and Keegan Ritchie.

I also had Siphiwe Tshabalala at one stage. I'm working hard to produce more players for the senior team. We are not only promoting players for the sake of it but those who will add value to the team.

MN: How did you join Swallows?

JM: It was in 1977. I was called to train with the team for a day and the following day I was in the starting line-up against Orlando Pirates. I was substituted at the interval. It was a bit hard for me because I was playing on grass for the first time and the pitch was very heavy. I joined them from Zola Black Gorillas.

MN: How was the experience in your first match with Swallows and your reaction to the crowd?

JM: I was a bit nervous and it was natural as it was my first match with such a big club. To make matters worse we were up against another big club. But I settled in well as the match progressed and put one or two shibobos and the crowd loved what they saw.

MN: You scored quite a number of stunning goals in your career, which one do you think still stands out?

JM: The one against Witbank Black Aces. It was in the final of the 1983 Mainstay Cup at Ellis Park Stadium. The match ended with no goals in regulation time and it went into extra time. It was at this stage that I beat Ephraim Maimane with a powerful shot and we won that match 1-0. That goal earned me the Golden Boot award, which I still have at home. I'm proud of that goal and I showed the award to whoever cared to look at it. That award is priceless.

MN: Who was your most difficult opponent?

JS: All of them because every player and coach planned their games around Ace Mnini. But I had a way to deal with them. I was tricky, remember, and always had the last laugh.

MN: Your trickery earned you a horde of soubriquets like Ace, Mkhuthuzi, Mseshi ... the list is endless. Which one were you comfortable with?

JM: I liked all the nicknames, though some of them were misleading. For instance, Mkhuthuzi means someone who pick-pockets in IsiZulu, of which I'm not. But in football I did what my nicknames meant and the fans befittingly gave me those nicknames. I loved my fans.

MN: Are you still being recognised and how do you react to your fans?

JM: Not many people recognise me and I'm happy about this. I'm not a celebrity and it is good for me that I don't draw attention wherever I go. I don't really like to be noticed. But the old-timers at some shebeens still recognise me and they sometimes make it difficult for me to enjoy the cold ones as they will keep asking me question about my playing days.

MN: So you don't think Swallows can win the league title?

JM: Not that I don't have faith in this team. It is just because of the tight title race. For now all the top five clubs can win it and it is difficult to predict which one will clinch it.

MN: Tell us about your family, are you a family man?

JM: I've been married to my lovely wife Dorris for 27 years now and I love her to bits. We have three children - two boys and a girl. The two boys played football at amateur level and though they were promising, they did not take football seriously. But even if they tried to play football at the professional level, they wouldn't have matched me. I was special.

MN: How do you relax?

JM: I watch a lot of soccer on TV but I also have time to chill with my buddies in Zola drinking my favourite Castle Lite (he was quick to insist that he drinks moderately).

MN:Who was the best dresser at Swallows?

JM: Simon Mahlangu.

MN: Who was the most talkative player?

JM: Jeffrey "Tornado" Ntsibande and Panyaza (Andries Maseko), while I was very quiet.

Joel "Umsheshi" Ace Mnini

Former Swallows midfielder, Joel "Ace" Mnini(Left) and John "The Great" Morapedi(Right)

Former Swallows midfielder, Joel "Ace" Mnini(Left) and John "The Great" Morapedi(Right)

William Makhura Recalls The Glory Days With Swallows

The former Moroka Swallows midfielder is employed by the Limpopo department of roads and transport as a traffic officer.

He just loves his job and appreciates the recognition he always receives from motorists who still recognise him.

"Kurra Makhura!", "The great Makhura!" These are some of the reactions he gets from motorists almost on a daily basis on the roads.

"Kurra Makhura" was his famous sobriquet during his spell at the Beautiful Birds in the '80s.

Swallows' devotees also nicknamed the burly Makhura "Sneezing Machine".

The monicker was befitting considering Makhura's adeptness at ripping opponents' midfielders and defenders to shreds almost at will.

He also had the pace and a powerful right foot. He was a complete player.

This week, the Polokwane-based ex-player opened up to Sowetan and spoke about a variety of issues, including his journey to becoming one of the respected footballers in the local game and life after football.

MCELWA NCHABELENG: You are now 56 years old - and how do you find life after football?

WILLIAM MAKHURA: There is life outside football and I enjoy life to the fullest. I remain humble to people and I never complain when people stop me in the streets or at the malls to engage me in football topics. That's how I am.

MN: We are told that you don't issue traffic fines to motorists who speak nice about you as a footballer even if they disobey the rules of the road.

WM: (Laughing) There is no truth in that because when it comes to my work, I fine everybody, even if they are my fans. In fact, the majority of those I have fined turned out to be my fans.

MN: How did you join Swallows?

WM: It was back in 1984 after I left Benoni United. Swallows were very interested in me after my exploits at United and interestingly they were a team I dreamt of playing for.

It was a dream come true for me. I played for them until I hung up my boots in 1990. It was a memorable six years.

MN: How did you join United?

WM: The guys from United used to attend some of our matches at Seshego Stonebreakers and they knew what I can do on the pitch. They were at the Seshego Stadium when we beat Kaizer Chiefs 1-0 in the Champ of Champs in 1978. They were impressed with what they saw. I was on top of my game in that match and we were inspired by the fact that we were playing against a team as big as Chiefs.

They recruited me with Dance Malete, (Kagiso) "Zero My Hero" Mogale and Johannes Mahlaba in 1980.

MN: Which game stands out for you at United?

WM: Let me tell you about the goal I scored in a league match against Chiefs. I scored from a close range from a square pass and Peter Bala'c did nothing to save it. He just stood still and watched the ball hit the back of the net. The match ended in a 1-all draw and we earned a vital point.

MN: At Swallows?

WM: I scored a beauty after a solo effort against Jomo Cosmos in a replay of the Mainstay Cup at Ellis Park Stadium in 1985. I intercepted the ball from the centre and passed it to Thomas Hlongwane who quickly passed back to me to finish the job I'd started. I beat a cluster of midfielders and defenders on my way to score. We won the match 5-3.

MN: Which is your most memorable game at Swallows?

WM: The same match against Cosmos. We were all determined to win the rematch after the first match was abandoned at Volsoorus Stadium after fans invaded the pitch.

We were leading 1-0 through Andries "Chaka Chaka" Mpondo when the match was called off. 'The Godfather" (Mario Tuani, then Swallows coach), teammates and fans gave me fulsome praises after the match.

Just before the final whistle, I stood on top of the ball and the Godfather made a tumble with his glasses on in jubilation and the fans just loved what they saw from me. The Godfather was my best coach.

MN: What was your most embarrassing moment as a professional player?

WM: When we were knocked out in the last-32 stage of the Mainstay Cup by an amateur team from Cape Town. I've forgotten the name of the club and the year but it is good for me that I have forgotten. It was very embarrassing.

MN: Tell us about your first salary at Swallows?

WM: I was paid R450 per month - it was quite a substantial amount of money then. I saved enough to buy a second-hand Mazda 323 cash. The car was worth just over R4,000. I managed my life well with that salary and took care of my family because I was not paying for accommodation. I stayed at the house of one of the club directors in Katlehong.

You can laugh but the R150 a month I earned at Benoni United was also good enough. Remember that I was a teetotaller so I did not spend on alcohol and cigarettes.

MN: How much were your signing-on fees?

WM: It was R250 when I moved to United and R1,000 when I joined Swallows.

MN: When did you hang up your boots?

WM: At the end of 1990 after my six-month loan spell at Pretoria City (who gave birth to SuperSport United).

MN: Do you believe in muthi and did you use it?

WM: Some clubs don't use muthi, others do. They believe muthi will win matches and Swallows are one of those clubs. Though I didn't believe in it, I used it because it was the belief of the club. I believe hard work and commitment, with good coaching, will help clubs succeed, not muthi.

MN: Take us through the rituals at Swallows?

WM: (laughing) I really don't feel comfortable talking about this muthi issue. We had to undergo different rituals before the game.

MN: You were very famous, driving a nice car and surely you were a hit with beautiful women. You had plenty, hey?

WM: No no no! I wasn't a ladies' man. I was just a boy from Seshego and I was in Johannesburg solely to play football. But I must say that I really enjoyed myself in Jozi.

Darius Dhlomo, one of the first South African football players to ply his trade in Europe

The life and times of multi-talented footballer, Darius Dhlomo, and the football administrator, Dan Twala, are also unpacked. Dhlomo, who was born and bred in Durban, was one of the first South Africans to play in the European League, opening the way

The life and times of multi-talented footballer, Darius Dhlomo, and the football administrator, Dan Twala, are also unpacked. Dhlomo, who was born and bred in Durban, was one of the first South Africans to play in the European League, opening the way

The Best South African Soccer Nicknames

Posted: 17 November 2011 Time: 02:18 pm

We've got AK-47, Duku-Duku, Slender and Cheeseboy, but – like strikers – South Africa doesn’t make nicknames like it used to.

KickOff.com is compiling the definitive list of South African soccer nicknames, and we have picked a top 50 to give you 'The General' idea.

Of course, we don't see ourselves as the ultimate 'Professors' of the game, nor do we have the memory of a 'Computer', so we'd love to hear your 'Sense of Knowledge' on the subject.

Don't be 'Stadig my Kind', 'Go-man-go' and send in your 'Killer' memories, before it's too 'City Late'.

You can leave your suggestions in the comments at the end of the story, or get us on

THE TOP 50 (in alphabetical order by first name)

  1. Albert 'Ayashisa Amateki' Mahlangu – the title of a hit pop song from the '80s, by Mercy Pakela, during the heyday of Pantsula dance. (Mahlangu was also known as 'Bashin'.)
  2. Amos 'Heel Extension' Mkhari – reputedly used to take backheel corners.
  3. Andrew 'Jesus Christ' Karajinsky – commanding presence in Pirates' midfield, with flowing black hair and a thick beard.
  4. Andrew 'Jaws of Life' Rabutla – to call him a hard tackler would be an understatement.
  5. Aubrey 'Sense of Knowledge' Lekwane
  6. Bernard 'Dancing Shoes' Hartze – a reference to his slick movement.
  7. Brandon 'Sqebezana' Silent – applied to him and other short players; no bigger than mini-skirts (Silent was also known as '20/20').
  8. Daniel 'Mambush' Mudau – a reference to his height, or lack of it ...
  9. Doctor '16V' Khumalo – because of his powerful engine.
  10. Emmanuel 'The Black Jesus' Ngobese (famously known as 'Scara')
  11. Ephraim 'Shakes' Mashaba – a big, intimidating man, who gave his opponents 'the shakes'. (Others players known as 'Shakes': Alfred Gwabeni, for his midfield antics, and Isaac Kungwane, who defence-splitting passes terrified defenders.)
  12. Ephraim 'The Black Prince' Sono (also known as 'Jomo', 'Troublemaker', 'Mjomana', 'Bra J') – he got the nickname 'Jomo', which most people think is his real name, after the first president of Kenya, Jomo Kenyatta, while the moniker 'Black Prince' was given to him at the height of the Black Consciousness movement. As the son of the great 'Scara' Sono he was seen as the heir apparent at Pirates.
  13. Eric 'Scara' Sono – shortened version of Scaramouche, a sly, swaggering, dashing rascal, from the character originating in Italian theatre.
  14. Ernest 'Botsotso' Makhanya – a fan-favourite Buccaneer who made up for a lack of pace with quick passing and good movement off the ball. Small but skilful. (A number of players are known as 'Tso', famously Benedict 'Little Napoleon' Vilakazi.)
  15. Gavin 'Stability Unit' Lane
  16. Harold 'Jazzy Queen' Legodi
  17. Helman 'Midnight Express' Mkhalele – in 1995 South Africa played Egypt in the Four Nations Cup at Mmabatho Stadium, but the match was delayed because of a power failure. When the players finally took to the pitch, Mkhalele was unstoppable and destroyed The Pharoahs, scoring the first goal as Bafana won 2-0. From then on, he was known as 'Midnight Express', which is the poetic name of a fast train that travels at night, popular in literature and film.
  18. Henry 'Black Cat' Cele – became an actor after hanging up his goalkeeper gloves. Played 'Shaka Zulu' in the TV series of the same name in the '80s. (Interestingly, Orlando Pirates striker Siphelele Mthembu is nicknamed 'Shaka Zulu' because he looks like Cele.)
  19. Jabu 'Shuffle the Pack' Mahlangu (Previously Pule. Also known as 'Ngwana wa Tswenya' and 'Lost and Found'.)
  20. Jeffrey 'Tornado' Nsibande
  21. Jerry 'Legs of Thunder' Sikhosana – this was the name of a champion racehorse.
  22. James 'Hitler' Sobi – dominated the ball like Adolf dominated Europe (for a while, anyway).
  23. Jimmy 'Brixton Tower' Joubert – a towering defender.
  24. Johannes ‘Yster’ Khomane – 'iron' in Afrikaans, meaning strong.
  25. Johannes Fetsi 'Telephone Exchange' Molatedi (more famously known as 'Chippa')
  26. Johnny 'Black Sunday' Masegela – scored four goals on a Sunday for Jomo Cosmos against Pirates ... who then signed him, of course.
  27. Kagiso 'Zero my Hero' Mogale
  28. Kaizer 'Chincha Guluva' Motaung – roughly translated as 'dribbling wizard'.
  29. Kenneth 'The Horse' Mokgojoa – defences dreaded hearing this nickname, which conjured up images of a wild stallion galloping towards them at a furious speed.
  30. Lawrence 'Sister Monica' Siyangaphi
  31. Leonard 'Wagga Wagga' Likoebe – like 'Legs of Thunder', this was the name of a champion racehorse.
  32. Lesley 'Slow Poison' Manyathela – a deadly striker known for his lazy, deceptive style. He had great potential, but passed away before his time in a car crash in 2003.
  33. Linda 'Mercedez Benz' Buthelezi – a hard-man, just like the Benz. This nickname was invented by Clive Barker, who famously said, "Buthelezi is my Mercedez Benz".
  34. Mandla 'Metroblitz' Sithole – named after a fast commuter train to Soweto.
  35. Marks 'Go-man-go' Maponyane
  36. Mlungisi 'Professor' Ngubane – an expert in his field, which was on the field.
  37. Nelson 'Teenage' Dladla (also known as 'Botsotso')
  38. Nicholas 'Bazooka' Seshweni – a 'bazooka' is a rocket launcher.
  39. Noel 'Phinda Mzala' Cousins – Song by Stimela, means 'say it again, cousin'. The nickname was given to Cousins because of his scoring prowess.
  40. Ntsie 'Teargas' Maphike – opponents could not see him in the box during corners; as if they had been affected by teargas.
  41. Pule Patrick 'Ace' Ntsoelengoe – As in a deck of cards; the most valuable and skilful player; a game-changer. Other famous Aces: Joel 'Ace' 'Mkhuthuzi' Mnini and Donald 'Ace' Khuse. (Ntsoelengoe was also known as 'Mabheka Phansi', because he used to look down when he played, as if their had been a foul or the match was over, and then surprise opponents with a burst of pace).
  42. Sam 'Happy Cow' Nkomo
  43. Sam 'Babboon Shepherd' Shabangu – a member of the original Pirates (but named thus by a teacher, not on the field of play).
  44. Steve 'Kalamazoo' Mokone – after the hit song, 'I've got a girl in Kalamazoo'.
  45. Stuart 'Kool and the gang' Lille – after the RNB/jazz group.
  46. Sulie 'Bump Jive' Bhamjee
  47. Thabo 'Tsiki Tsiki' Mooki – nickname invented at a time when Kwaito music was still new and setting places ablaze. 'Tsiki Tsiki' was a song by M'du Masilela, who was hot in the early '90s.
  48. Thomas 'Who's Fooling Who' Hlongwane
  49. Vusi ‘Computer’ Lamola – quick-thinking and fast. (Also known as ‘Maria Maria’)
  50. Vusi 'Stadig my kind' Makatini – 'slow down my child' in Afrikaans; that was the message from the crowd as Makatini wreaked havoc on the pitch as a teenager. (Jennifer Malec)

Bias In reporting Fans In The World Cup

Medidne Man From Ghana

Medidne Man From Ghana

south-africas-race-culture-and-sports-the-history-of-the-dismantling-of-sports-amongst-africans-in-south-africa
south-africas-race-culture-and-sports-the-history-of-the-dismantling-of-sports-amongst-africans-in-south-africa
Fan of his country soccer club of Ghana

Fan of his country soccer club of Ghana

World Cup Brazil In Retrospect

Fans Of The World Cup And their Fan Styles and belief.. But Remain Fans.. Except Those from Africa.. What's That?

Dubbed "The Ghana Juju Man"...-He Just Shakes His Dreads, and When That Happens.. Ghana Scores.. Believe It On Not.. I see It As Fans Projecting Their Soccer Psyche, and the world is More Like "What The Dicken Is Gong On". But, That is a fallacy and as always, Africa will be negatively projected, even as fans of African teams are doing whatever they are doing, as Fans of other countries are doing, using their own Soccer Fans Superstitions to help psyche other fans and other teams, the best way they know how, but you never hear them or those who write about these things, especially Ghana and other countries from Africa, as if they are doing something wrong, and yet, when they talk about the other fans whose pictures I have shown here, it is not "JuJu" and "Witchcraft".

I have collected this collage of fan picture in their different states of Dress, depicting the colors of their countries, and yet they are talked about in positive terms. But, The Juju Man Of Ghana", is using African Shit to Win matches.. Why? Well, Anything African scares the hell out of other people, and they have always viewed us in a negative light. Yet, the same fans of other countries, looking just as more weird, are not said to be using "Juju" nor spoken of in negative terms. Well, I thought that I would post whatever I could get and let's see what' s happening here.. All these people are fans, and they do whatever they are in all World Cups, present their wares/dress-codes as fans for their National teams..

Africa has the right to do it their way, which has nothing to do with anything, but are shown to be not so human, or fan-like whenever they are doing their Shit.. This is Wrong, and I posted the Photos in this part just to show how all fans, from any part of the world, have their strange stuff.. Yet, in the eyes of these who are detractors of African people, they remain fans. We, in Africa, are "Juju" and we use potions and some whacky shit to win matches.. Well, Germany and the US saw that it is not the Juju, but the skill of our soccer players which delivers the results. Nigeria/Ghana just did it..

Anybody checking out the post I have made about Fans, will notice that all Fans from France, Germany, Colombia, Brazil, Mexico, United States, etc., whose pictures I have just posted o this collage, are doing what Fans from all over the World Are doing.. Just Being Fans... That's my point here.. All is nothing but negativity, so long as it relates to Africa.. Well, some of us are here to point out this discrepancy using Imagery from the world cup In Brail just to show how Ridiculous the whole thing about the "juju" man from Ghana, Togo or elsewhere in Africa is just the same crap we hear about us..Well, If its Juju, Then We should be cutting-off their legs of the opposition using the so-called Juju.. Just a lot ot hogwash and negativity..

Fans from Africa are just that.. Fans.. Believe it or not... See the rest of the fourteen(14) or so pictures posted here along within these on the Wall Just to see my point... But I must say the photo of the Ghana Fan with a light sparkling on his left eye is somewhat food for thought...

Soccer Fans From All Over The World Are Merely Soccer Fans

Fan From Togo

Fan From Togo

Tiger Fan

Tiger Fan

Mexican Fan

Mexican Fan

French Fan

French Fan

Fan from Algeria

Fan from Algeria

American Fan

American Fan

From Brazil with love, samba and soccer

From Brazil with love, samba and soccer

Just Checking: The Last Time Culture Was And Is Still Our Way Of Life

I brought in the issue of the 2014 world Cup in Brail because of the biases that are not only found in South Africa, but world wide. There is still a bias against African people that translates an attack against the Africans being fans and people/human beings.

Sports in south Africa started from segregation to today, where it is no more so prominent amongst the poor.The soccer giants of the 1960s to the 1980s are all gone now, and we are left with a former shell of those greats-in terms of soccer. We could not qualify for two World Cups. The one that was held in south in 2010, we qualified because we were the host, and we never even left the group stages of the World Cup2010. This year in 2014 we could not qualify. The sport of soccer has crumbled.

Tennis for Africans has died. There is no production of players, coaching of youngsters and the encouragement of the elderly; the community of Africans has no organized tennis, coaching and many of the tennis courts in the townships have rotten, fallen and gutted, The only Arthur Ashe stadium that has been built has been ridden and riddled with problems and corruption, ineptness and no production of players at any level. Cricket is only amongst the rich communities; golf is the preserve of the rich, who have the poor Africans as caddies for mere pittance.

Boxing is in the doldrums, and in fact, we have a total collapse of the sporting activities that were the staples of the African communities during the apartheid era. It is now in fact, everybody for their children and clique, and the community sporting affair that was a daily routine has now ceased. This is due to the wars since q976, all the way to the coming of the ANC, who created some complicated Sporting Codes, that have effectively taken the creation of sports from a community, to being outsourced to those who are given tender of these Sporting Codes by the government, and that money is stolen and abused, hidden under reports as "other", so that nobody really knows what happened to the monies that were supposed to upgrade the sporting activities in the African communities.

The privatization of Sport since the coming-in of the ANC, has seen soccer die in South Africa. We might have all these leagues, but Internationally we cannot even measure-up. Some of our present players, like the players of old, form Kalamazoo. Kaizer Motaung, Jomo Sono, Ashe Ntswelengoe, and the like, went overseas and became sensational stars too. But the present generation is only good in playing for those clubs overseas, but cannot even compete for South Africa in the International and continental soccer gems. Only individual clubs are trying to win over some African continent or overseas teams in different tourney land.

Culture is embedded in our society and in sports, entertainment and should be in education (which it is not). So that, the fall of sporting activities in the African communication, points to a much more serious dysfunction and social breakdown which can be seen in sports, and also in church attendances, community unity and cohesion, disjointed and destabilized communities and societies, that in the end, the best sporting/entertainment event going is the flow of liquor in an unprecedented usage of different designer drugs that are decimating families and communities (both African and White communities).

This brings into focus issues about our culture. I have tried to show how Art and sports have developed, or was developing, and now it is not; i.e.e, both sports and art are now controlled by foreign companies band White-owned museums and show-rooms. Both sports and art have been taken out of the hands of the sportsmen and artists; out of the control of the communities and the Africans who were supposed to be representing and represented in various sporting activities. Like in the case of when Orland Stadium was rebuilt in preparation for the World Cup, the new stadium is good only for rugby, soccer, and festivals. The Old Orlando stadium used to have Track and field tracks and schools in the communities throughout Soweto would meet there and partake in the sporting activities there. Now, with the new stadium, the track and field stadium has never been configured into the building of the stadium-was never rebuilt into the stadium, and the stadium serves, mostly, soccer teams, and the community has a useless new stadium, either than sports, music, church events and such like things.

This brings me to the culture of Africans in South Africa. I think I have written a lot about this and published various articles here on this Hub.This time, I would only like to showcase our African culture in dress and music and its people.The aim here is not to decry what the Boers and the British have done to us. But emphasis is going to be on how we look in our cultural and customary gear and music and heritage, and hope to create a much more positive and progressive picture and outlook about our diverse culture and its power and beauty below.

Traditional South African Clothing

Bapedi women

Bapedi women

Traditional healers/Sangonas

Traditional healers/Sangonas

Tsonga Women dancing in traditional dress

Tsonga Women dancing in traditional dress

Tonga Lasses Doing Traditional dance in their traditional wear

Tonga Lasses Doing Traditional dance in their traditional wear

Zulu Men In Traditional Clothe, Dancing and singing

Buthelezi and Zulu Indunas in traditional Zulu Wear

Buthelezi and Zulu Indunas in traditional Zulu Wear

Zulu Men Wearing Cultural Garb and performing tradition/customary dance and song

Zulu Men Wearing Cultural Garb and performing tradition/customary dance and song

Swazi Maale Dancers

Swazi Maale Dancers

Full traditional Zulu customary garb, dancing and singing

Full traditional Zulu customary garb, dancing and singing

The Look Of Our Traditional Dress and Culture

Xhosa Men and women in their traditional Xhosa Dress

Xhosa Men and women in their traditional Xhosa Dress

Basotho Men in their traditional hats an dress sitting next to a calabash

Basotho Men in their traditional hats an dress sitting next to a calabash

Venda Women in a traditional gathering

Venda Women in a traditional gathering

Largest Baobab Tree in the world.. Venda City of Limpopo, South Africa

Largest Baobab Tree in the world.. Venda City of Limpopo, South Africa

Beautiful Venda Girl

Beautiful Venda Girl

Ndebele girls in their traditional clothing and sitting next to their house they decorated themselves

Ndebele girls in their traditional clothing and sitting next to their house they decorated themselves

Swazi men doing their traditional dancing and singing, dressed in their cultural/traditional clothes

Swazi men doing their traditional dancing and singing, dressed in their cultural/traditional clothes

Swazi girls in the festival and celebration of the reeds dressed in their colorful traditional dress

Swazi girls in the festival and celebration of the reeds dressed in their colorful traditional dress

Ndebele house

Ndebele house

Zulu Women Clad In Their Best Traditional and customary wear..

Zulu Women Clad In Their Best Traditional and customary wear..

Traditional Zulu home-Made Beer Pot

Traditional Zulu home-Made Beer Pot

Tightly woven Zulu baskets.  These hand woven African baskets are a true art form and are functional, beautiful and decorative as well as a testament to fine weaving skills.  Zulu baskets are considered some of the most collectible baskets in the wor

Tightly woven Zulu baskets. These hand woven African baskets are a true art form and are functional, beautiful and decorative as well as a testament to fine weaving skills. Zulu baskets are considered some of the most collectible baskets in the wor

South African Culture En vogue

Two Zulu Princesses

Two Zulu Princesses

Traditional Zulu Hat Worn By Women

Traditional Zulu Hat Worn By Women

Iscolo- Zulu Women head-gear

Iscolo- Zulu Women head-gear

south-africas-race-culture-and-sports-the-history-of-the-dismantling-of-sports-amongst-africans-in-south-africa
Zulu Girl Dancing in Traditional wear

Zulu Girl Dancing in Traditional wear

Looking Much closely at the Basotho Traditional Dress

Modern Basotho dressed in Sesotho traditional Cloth and various colors and styles

Modern Basotho dressed in Sesotho traditional Cloth and various colors and styles

Baotho people coveed in their traditional blanet and waring their customary traditional hats-The dress so because they live in the Maluti(Mountains of Drakensberg where it is very cold

Baotho people coveed in their traditional blanet and waring their customary traditional hats-The dress so because they live in the Maluti(Mountains of Drakensberg where it is very cold

A Mosotho Female Initiate coming home

A Mosotho Female Initiate coming home

Basotho Hut

Basotho Hut

Basotho Men tightly clad in their blankets and corning their traditional hats

Basotho Men tightly clad in their blankets and corning their traditional hats

Lesedi Cultural Center in Lesotho

Lesedi Cultural Center in Lesotho

Basotho in the Parade of the blankets and men riding their horses

Basotho in the Parade of the blankets and men riding their horses

Xhosa Women In Their Cultural Element

Xhosa Women In Their Cultural Element

Xhosa children dancing with and for Elderly people

Xhosa children dancing with and for Elderly people

Xhosa Men-Wearing the Mfengu traditional headband and dress/plus beads

Xhosa Men-Wearing the Mfengu traditional headband and dress/plus beads

Thembu women(Of the Xhosa People) wore highly decorated leather purses hanging from the hip over leather skirts.Circa 1960

Thembu women(Of the Xhosa People) wore highly decorated leather purses hanging from the hip over leather skirts.Circa 1960

 Xhosa women in their traditional attire smoking their trademark pipes

Xhosa women in their traditional attire smoking their trademark pipes

Xhosa Mother and child at intonjane at Nkondlo in Transkei province,South Africa.Circa 1962.

Xhosa Mother and child at intonjane at Nkondlo in Transkei province,South Africa.Circa 1962.

 Xhosa ladies.It is important for women to look dignified at all times particularly if there is a cultural ritual. Women must cover their head at all times and have a scarf around their waist and have something to put on their shoulders. This is a si

Xhosa ladies.It is important for women to look dignified at all times particularly if there is a cultural ritual. Women must cover their head at all times and have a scarf around their waist and have something to put on their shoulders. This is a si

Xhosa chiefs waiting to be served traditional beer and meat A chief occupies the position because he is the firstborn son of the main wife of the previous chief. The main wife is the one who was chosen for the chief by the tribe. In the tribal areas

Xhosa chiefs waiting to be served traditional beer and meat A chief occupies the position because he is the firstborn son of the main wife of the previous chief. The main wife is the one who was chosen for the chief by the tribe. In the tribal areas

 Xhosa chieftain Qula kwedini

Xhosa chieftain Qula kwedini

Xhosa Women Dancing

Xhosa Women Dancing

Baby Xhosa girl

Baby Xhosa girl

The Easy Going and Singing/Dancing Batswana

Tswana Girl

Tswana Girl

Tswana Dancers From windhoek, Namibia

Tswana Dancers From windhoek, Namibia

Modern Tswana women in modern Tswana traditional dress

Modern Tswana women in modern Tswana traditional dress

Tswana men in dancing traditional form and mode

Tswana men in dancing traditional form and mode

Motswana Woman carrying her baby other back.. Decked in a scarf the Tswana way..

Motswana Woman carrying her baby other back.. Decked in a scarf the Tswana way..

Tswana Traditional Garb

Tswana Traditional Garb

Tswana Boy Cancers

Tswana Boy Cancers

Tswana Youth doing traditional dancing and wearing traditional clothes

Tswana Youth doing traditional dancing and wearing traditional clothes

Tswana girls dancing their traditional dance

Tswana girls dancing their traditional dance

Batswana Boys doing the traditional dance and singing

Batswana Boys doing the traditional dance and singing

Elderly Batswana Women Dancing their Traditional shindig

Elderly Batswana Women Dancing their Traditional shindig

Tonga men and women

Tonga men and women

Tsonga woman dancing to trading beat in dance and wearing traditional Tsonga skirt

Tsonga woman dancing to trading beat in dance and wearing traditional Tsonga skirt

Shangaan/Tsonga women in traditional dress

Shangaan/Tsonga women in traditional dress

Tsonga Women in Gazankulu, Soouth Africa

Tsonga Women in Gazankulu, Soouth Africa

Tsonga women in their modern Tsonga traditional dress for a wedding

Tsonga women in their modern Tsonga traditional dress for a wedding

Little Tsonga girl in traditional dress

Little Tsonga girl in traditional dress

Tsonga women in traditional dress line-up

Tsonga women in traditional dress line-up

Shangaan women drummers and dancers in traditional clothes and drum singing traditional and dancing traditionally to music of their culture

Shangaan women drummers and dancers in traditional clothes and drum singing traditional and dancing traditionally to music of their culture

The Venda People of Mzantsi

Venda Kids perfuming communal traditional Singing and dance clad in traditional Venda garb...

Venda Kids perfuming communal traditional Singing and dance clad in traditional Venda garb...

Venda traditional dress with a modern touch and taste

Venda traditional dress with a modern touch and taste

Venda Married women

Venda Married women

Young beautiful Venda Ladies adorning their tradition wear

Young beautiful Venda Ladies adorning their tradition wear

Venda women in their traditional outfit

Venda women in their traditional outfit

Venda male Sangoma and dressed in Sangoma regal traditional clothing

Venda male Sangoma and dressed in Sangoma regal traditional clothing

Domba: The domba is a pre-marital initiation. The preparations are made by the families for the girls to be ready and to prepare what is necessary to attend the ceremony. Entrance fee is paid before the girl’s admission.

Domba: The domba is a pre-marital initiation. The preparations are made by the families for the girls to be ready and to prepare what is necessary to attend the ceremony. Entrance fee is paid before the girl’s admission.

The tshikona is also traditionally a male dance in which each player has a pipe made out of a special indigenous type of bamboo growing only in few places around Sibasa and Thohoyandou (which no longer exists). Each player has one note to play, which

The tshikona is also traditionally a male dance in which each player has a pipe made out of a special indigenous type of bamboo growing only in few places around Sibasa and Thohoyandou (which no longer exists). Each player has one note to play, which

The tshigombela is a female dance usually performed by married women, this is a festive (winter months) dance sometimes played at the same time as the reed flute dance of the men (tshikona). Tshifhasi is similar to tshigombela but performed by young

The tshigombela is a female dance usually performed by married women, this is a festive (winter months) dance sometimes played at the same time as the reed flute dance of the men (tshikona). Tshifhasi is similar to tshigombela but performed by young

Pottery Of the Venda Poeple

Pottery Of the Venda Poeple

Venda Sculpturing

Venda Sculpturing

Venda Village and its art and sculpture/architecture

Venda Village and its art and sculpture/architecture

Venda Traditional dancers and singers/performers in traditional garb

Venda Traditional dancers and singers/performers in traditional garb

Renowned Venda Artist Noria Mabasa was born in Xigalo village in 1938

Renowned Venda Artist Noria Mabasa was born in Xigalo village in 1938

The Art Of Noria Mabasa

The Art Of Noria Mabasa

Bapedi man in their traditional gear

The Northern Sotho have been subdivided into the high-veld Sotho, which are comparatively recent immigrants mostly from the west and southwest, and the low-veld Sotho, who combine immigrants from the north with inhabitants of longer standing. The hig

The Northern Sotho have been subdivided into the high-veld Sotho, which are comparatively recent immigrants mostly from the west and southwest, and the low-veld Sotho, who combine immigrants from the north with inhabitants of longer standing. The hig

BaPedi Women wearing their traditional clothes. Sepedi is also sometimes referred to as Sesotho sa Laboa or Northern Sotho. The language of Sepedi is spoken by approximately 4,208,980 individuals and it is one of the eleven official languages in Sout

BaPedi Women wearing their traditional clothes. Sepedi is also sometimes referred to as Sesotho sa Laboa or Northern Sotho. The language of Sepedi is spoken by approximately 4,208,980 individuals and it is one of the eleven official languages in Sout

Modernly dressed Bapedi women in their cultural dress. Sepedi is also sometimes referred to as Sesotho sa Laboa or Northern Sotho. The language of Sepedi is spoken by approximately 4,208,980 individuals and it is one of the eleven official languages

Modernly dressed Bapedi women in their cultural dress. Sepedi is also sometimes referred to as Sesotho sa Laboa or Northern Sotho. The language of Sepedi is spoken by approximately 4,208,980 individuals and it is one of the eleven official languages

Bapedi men making preparation of their drums for a Cultural celebration and festivities

Bapedi men making preparation of their drums for a Cultural celebration and festivities

A moped man clad in traditional regalia performing a Traditional dance, and clad in Pedi men's traditional war. The present-day Pedi area, Sekhukhuneland, is situated between the Olifants River (Lepelle) and its tributary the Steelpoort River (Tubats

A moped man clad in traditional regalia performing a Traditional dance, and clad in Pedi men's traditional war. The present-day Pedi area, Sekhukhuneland, is situated between the Olifants River (Lepelle) and its tributary the Steelpoort River (Tubats

Bapedi women hawking their wares: Embroidered Beads. The Pedi are of Sotho origin. The name Sotho is derived from batho ba baso,meaning dark or black people. All available evidence indicates that the Sotho migrated southwards from the region of the G

Bapedi women hawking their wares: Embroidered Beads. The Pedi are of Sotho origin. The name Sotho is derived from batho ba baso,meaning dark or black people. All available evidence indicates that the Sotho migrated southwards from the region of the G

Young Bapedi Women in traditional dress. Women did agricultural work, and men and boys work related to cattle. Male superiority was reinforced in daily life: for example at meals men and initiated boys sat together and were served first, and women at

Young Bapedi Women in traditional dress. Women did agricultural work, and men and boys work related to cattle. Male superiority was reinforced in daily life: for example at meals men and initiated boys sat together and were served first, and women at

Royal Highness accompanied by her sister in laws, in sepedi 'ke di ngwetshi'-they are married women. They all dressed in the same attire.

Royal Highness accompanied by her sister in laws, in sepedi 'ke di ngwetshi'-they are married women. They all dressed in the same attire.

Bapedi Woman

Bapedi Woman

Bapedi women dressed in ceremonial.cultural garb, and performing their sacred rites and practices, through music and dance

Bapedi women dressed in ceremonial.cultural garb, and performing their sacred rites and practices, through music and dance

Bapedi Man performing his traditional dance adorned in his customary traditional clothing

Bapedi Man performing his traditional dance adorned in his customary traditional clothing

Swazis at the Reed Festivities

Swazis at the Reed Festivities

Swazi men corning their traditional wear and necklaces, carrying their cultural sticks on their way to a Swazi Reed festival

Swazi men corning their traditional wear and necklaces, carrying their cultural sticks on their way to a Swazi Reed festival

Swazi Girl in her traditional adornment and with a cell phone to go with that too. African Culture meets modernity

Swazi Girl in her traditional adornment and with a cell phone to go with that too. African Culture meets modernity

Swazi men in traditional garb and accessories marching to the Reeds festivities

Swazi men in traditional garb and accessories marching to the Reeds festivities

Swazi young lasses strolling to the center of the Reed festivities

Swazi young lasses strolling to the center of the Reed festivities

Swazi men and boys in the Reeds march

Swazi men and boys in the Reeds march

Swazi children in the formation of their Reeds fest

Swazi children in the formation of their Reeds fest

Swazi Young and youthful girls marching in the Reeds

Swazi Young and youthful girls marching in the Reeds

Swazi ladies clad in their traditional cloths and beadwork

Swazi ladies clad in their traditional cloths and beadwork

2 Swazi Pinces

2 Swazi Pinces

Zulu Swazi Princess and her maidens

Zulu Swazi Princess and her maidens

Swazi Girls Collecting The Reeds for the Festivities

Swazi Girls Collecting The Reeds for the Festivities

Swazi girls gracing the Reeds Festivities in Swaziland

Swazi girls gracing the Reeds Festivities in Swaziland

Teenagers marching in the Reeds festivities

Teenagers marching in the Reeds festivities

Swazi children in the Reed mix

Swazi children in the Reed mix

Adorning their cultural gdb and marching in the reed carrying their traditional sticks, The elderly men march on in the Reeds Festivities, bare-footed

Adorning their cultural gdb and marching in the reed carrying their traditional sticks, The elderly men march on in the Reeds Festivities, bare-footed

Young pretty girls showing of their curtail style and all the accessories..

Young pretty girls showing of their curtail style and all the accessories..

Young Swazi lad clad in cultural garb and a stoic look to go with it...

Young Swazi lad clad in cultural garb and a stoic look to go with it...