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Monuments and Museums for Post-Apartheid South Africa
Humanities 2013, 2, 72–98; doi:10.3390/h2010072 OPEN ACCESS humanities ISSN 2076-0787 www.mdpi.com/journal/humanities Article Creating/Curating Cultural Capital: Monuments and Museums for Post-Apartheid South Africa Elizabeth Rankin Department of Art History, University of Auckland, Private Bag 92019, Auckland 1142, New Zealand; E-Mail: [email protected] Received: 5 February 2013; in revised form: 14 March 2013 / Accepted: 21 March 2013 / Published: 21 March 2013 Abstract: Since the first democratic elections in 1994, South Africa has faced the challenge of creating new cultural capital to replace old racist paradigms, and monuments and museums have been deployed as part of this agenda of transformation. Monuments have been inscribed with new meanings, and acquisition and collecting policies have changed at existing museums to embrace a wider definition of culture. In addition, a series of new museums, often with a memorial purpose, has provided opportunities to acknowledge previously marginalized histories, and honor those who opposed apartheid, many of whom died in the Struggle. Lacking extensive collections, these museums have relied on innovative concepts, not only the use of audio-visual materials, but also the metaphoric deployment of sites and the architecture itself, to create affective audience experiences and recount South Africa’s tragic history under apartheid. Keywords: South African museums; South African monuments; cultural capital; transformation; Apartheid Museum; Freedom Park 1. Introduction This paper considers some of the problems to be faced in the arena of culture when a country undergoes massive political change that involves a shift of power from one cultural group to another, taking South Africa as a case study.
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Article Differing Interpretations of Reconciliation in South Africa
Article Differing interpretations of reconciliation in South Africa: a discussion of the home for all campaign1 Sally Matthews [email protected] Abstract The theme of reconciliation remains an important one in South African politics. The issue of reconciliation was recently highlighted by South African Human Rights Commission chairperson, Jody Kollapen. According to Kollapen, in South Africa we have a problematic narrow interpretation of reconciliation, one that presents reconciliation and transformation as being in opposition to one another. This paper explores some of the debates about reconciliation as a process and then relates these to the Home for All Campaign. This Campaign was aimed at encouraging white South Africans to acknowledge the injustices of the past and to commit themselves to healing divisions and reducing inequalities in contemporary South Africa. It conceived of reconciliation as a process in which the onus is on white South Africans to take the initiative in reconciling with black South Africans. The Campaign received much publicity and provoked debate but never managed to gain the support of a significant number of white South Africans. In this paper, I explore the reasons for the Campaign’s failure to meet all of its objectives, relating this to contemporary South African discourse on reconciliation. I argue that the Campaign’s interpretation of reconciliation was valuable and necessary and that it remains imperative in South Africa that white South Africans critically reflect upon past and present privileges and take the initiative in processes of inter-racial reconciliation. More than fifteen years after the end of apartheid the topic of post-apartheid inter-racial reconciliation in South Africa remains pertinent.
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RECONCILIATION MONTH “United in Action Against Racism, Gender Based Violence and Other Intolerances”
RECONCILIATION MONTH “United in Action Against Racism, Gender Based Violence and Other Intolerances” ”We must therefore act together as a united people, for national reconciliation, for nation building, for the birth of a new world We must therefore act together as a united people, for national reconciliation, for nation building, for the birth of a new world” Nelson Mandela BACKGROUND TO SOUTH SFRICA’S RECONCILIATION Day of Reconciliation, also called Day of the Vow, Day of the Covenant, or Dingane’s Day, public holiday observed in South Africa on December 16. The holiday originally commemorated the victory of the Voortrekkers (southern Africans of Dutch, German, or Huguenot descent who made the Great Trek) over the Zulus at the Battle of Blood River in 1838. Before the battle, the Voortrekkers had taken a vow that, if they succeeded in defeating the Zulus, they would build a church and observe the day as a religious holiday. The observance became known as Dingane’s Day (after the Zulu king Dingane), and in 1910 the day was established as a public holiday. In 1952 the ruling National Party passed the Public Holidays Act, which changed the holiday’s name to Day of the Covenant (later changed in 1980 to Day of the Vow) and formally declared the day a religious holiday. As a result, activities such as sports events and theatre performances were banned. The Day of Reconciliation is observed on Wednesday, December 16, 2020 in South Africa. The day gained additional significance in 1961, when the military wing of the African National Congress, Umkhonto we Sizwe (“Spear of the Nation”), chose the date to begin an armed conflict against the ruling government’s policy of apartheid.
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Apartheid Mythology and Symbolism. Desegregated and Re-Invented In
Apartheid Mythology and Symbolism. Desegregated and Re-Invented in the Service of Nation Building in the New South Africa : the Covenant and the Battle of Blood River/Ncome Anton Ehlers To cite this version: Anton Ehlers. Apartheid Mythology and Symbolism. Desegregated and Re-Invented in the Service of Nation Building in the New South Africa : the Covenant and the Battle of Blood River/Ncome. Alizés : Revue angliciste de La Réunion, Faculté des Lettres et Sciences humaines (Université de La Réunion), 2004, Founding Myths of the New South Africa / Les mythes fondateurs de la nouvelle Afrique du Sud, pp.173-197. hal-02344096 HAL Id: hal-02344096 https://hal.univ-reunion.fr/hal-02344096 Submitted on 3 Nov 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Apartheid Mythology and Symbolism. Desegregated and Re-Invented in the Service of Nation Building in the New South Africa: the Covenant and the Battle of Blood River/Ncome Anton EHLERS University of Stellenbosch INTRODUCTION Although the focus and emphasis changed over time, the Covenant, the Battle of Blood River/Ncome, its physical monu- mental manifestation and its annual commemoration on December 16 were key components in the mythological legitimisation of Afrikaner nationalism and its apartheid manifestation in the 20th century.
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Day of Reconciliation PUBLIC HOLIDAY
DAY OF RECONCILIATION 16 DECEMBER Two historical events happened on this day, 123 years apart. On 16 December 1838, Voortrekkers (members of Dutch-speaking people who migrated from the Cape Colony into the interior in order to live beyond the borders of British rule) under the leadership of Piet Retief laagered their wagons and fought a fierce battle against Zulu warriors, under the leadership of Dingaan. The facts of the battle were that 470 Voortrekkers, who had gunpowder, faced down an estimated up to 20 000 Zulu warriors, killing 3000 of them. There was so much death that the river flowed red, with the battle gaining the name “The battle of blood river”. The Voortrekkers took this victory as a sign of God ratifying the covenant or vow they believe He had made with them as a nation, and soon afterwards the day was commemorated as the Day of the Vow. It was a day to celebrate, not only the victory of this battle, but that God was on their side in the conquering of the land. Understandably, for black South Africans, this day holds a completely different signifi- cance. In many ways, the day symbolized white oppression. The day was chosen by various liberation movements to host various protests against white oppression and black subjugation. It was 16 December in 1961 that was chosen by the ANC to launch Umkhonto Wesizwe (the spear of the nation). The various oppressive measures by the apartheid government forced it to move from passive resistance to armed resistance. It wasn’t until 1990 that peaceful talks began for the end of apartheid.
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The Effectiveness of the South African Truth and Reconciliation Commission in the Context of the Five Pillars of Transitional Justice
THE EFFECTIVENESS OF THE SOUTH AFRICAN TRUTH AND RECONCILIATION COMMISSION IN THE CONTEXT OF THE FIVE PILLARS OF TRANSITIONAL JUSTICE by STEPHINA MODIEGI MOTLHOKI Submitted in accordance with the requirements For the degree of MASTER OF ARTS in the subject of POLITICS at the UNIVERSITY OF SOUTH AFRICA PROMOTER: DR EVERISTO BENYERA SEPTEMBER 2017 DECLARATION I declare that: THE EFFECTIVENESS OF THE SOUTH AFRICAN TRUTH AND RECONCILIATION COMMISSION THROUGH THE USE OF THE FIVE PILLARS OF TRANSITIONAL JUSTICE is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. Signature: Date: _______________________ __________________ 1 Table of Contents ACKNOWLEDGEMENTS ............................................................................................... 5 ABBREVIATIONS AND ACRONYMS ............................................................................ 6 ABSTRACT .................................................................................................................... 8 DEDICATION .................................................................................................................. 9 Chapter one ................................................................................................................. 10 Introduction, background and setting of the study ................................................ 100 1.1 Background to the study ..............................................................................................................
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Day of Reconciliation - 16 December 2009
DAY OF RECONCILIATION - 16 DECEMBER 2009 AMBASSADOR’S MESSAGE Since my arrival in February 2009, the Embassy staff and I have experienced many developments, viz. the credentials ceremony, the relocation from the Dizengof Center to Ramat Gan, the courtesy visits to Diplomatic colleagues, Ministers, MKs, speaker of the Knesset, visits to several councils and meetings with Mayors, etc. My wife and I wish to thank all those who received us warmly and wish you a happy festive season. This edition of Mzansi is dedicated to Reconciliation Day on 16 December. It is therefore important to reflect on what South Africans mean by the term “reconciliation”, and why 16 December was the chosen date. During the earlier part of the 19th century, many Afrikaner (Voortrekkers) farmers left the Cape and moved inland, protesting British colonialism and seeking independent republics on what was reputedly empty land. But the land was not empty and clashes between these Afrikaners and indigenous peoples were inevitable. Late in 1837, one of the Voortrekker leaders, Piet Retief, entered into negotiations for land with Dingane, the Zulu king. In terms of the negotiations, Dingane promised the Voortrekkers land on condition they returned cattle to him stolen by Sekonyela (the Tlokwa chief). This Retief did, and apparently he and Dingane signed a treaty on 6 February 1838. However, during the ceremony, for reasons unknown, Retief and his entourage killed. In ensuing battles between Zulus and Voortrekkers over the next few months numerous lives were lost on both sides. On 16 December 1838, Zulu troops attacked the Voortrekkers who, with the advantage of gunpowder, warded them off.
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Southern Africa Reconciliation Project: Khulumani Case Study
Southern Africa Reconciliation Project: Khulumani Case Study by Oupa Makhalemele Research report written as part of the Southern Africa Reconciliation Project, 2004. Oupa Makhalemele is a Researcher in the Transition and Reconciliation Programme at the Centre for the Study of Violence and Reconciliation. This research forms part of a study "Southern Africa Reconciliation Project" funded by the International Development Research Centre. It was a collaborative project involving CSVR (South Africa), the Centre for Human Rights and Rehabilitation (Malawi), the National Society for Human Rights (Namibia), Amani Trust (Zimbabwe) and Justa Paz (Mozambique). Khulumani Case Study Outline Our case study will look at the work of the Khulumani Support Group, a non-government organisation (NGO) in South Africa that has been lobbying government to implement a clear reparations policy for the survivors of apartheid-era political violence. It will outline some of the organisation's major campaigns as well as evaluate its effectiveness in its efforts to lobby government and garner support for its cause from other interested organisations, both inside and outside the country. The case study will examine the context within which Khulumani developed its programme, and describe the challenges it faces in its implementation. This examination will also include an analysis of Khulumani's relationship with these "partners". Furthermore, the nature of the relationship that has evolved between the organisation and the national government will be examined. An exploration of some of the structural challenges and internal dynamics, e.g. membership involvement, regional bodies and demands of different programmes within the organisation, shall be undertaken with the aim of understanding how these have impacted on Khulumani's ability to attain its aims and objectives.
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South Africa, De Voortrekkers and Come See the Bioscope Ilha Do Desterro: a Journal of English Language, Literatures in English and Cultural Studies, Núm
Ilha do Desterro: A Journal of English Language, Literatures in English and Cultural Studies E-ISSN: 2175-8026 [email protected] Universidade Federal de Santa Catarina Brasil Saks, Lucia A Tale of Two Nations: South Africa, De Voortrekkers and Come See the Bioscope Ilha do Desterro: A Journal of English Language, Literatures in English and Cultural Studies, núm. 61, julio-diciembre, 2011, pp. 137-187 Universidade Federal de Santa Catarina Florianópolis, Brasil Available in: http://www.redalyc.org/articulo.oa?id=478348699006 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative http://dx.doi.org/10.5007/2175-8026.2011n61p137 A TALE of Two Nations: South Africa, DE VOORTREKKERS AND COME SEE THE BIOSCOPE Lucia Saks University of Cape Town/University of Michigan Abstract: This paper examines two films, De Vootrekkers (1916) and Come See the Bioscope (1997), made at two moments of national crisis in South African history, the first at the beginning and the second at the end of the twentieth century. Both films speak to the historical moment of their production and offer very different visions of the nation and the necessity for reconciliation. Keywords: cinema, South Africa, national identity, post apartheid, reconciliation. (M)y knowledge of movies, pictures, or the idea of movie-making, was strongly linked to the identity of a nation. That’s why there is no French television, or Italian, or Brit- ish, or American television.
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DAY of RECONCILIATION 2016 Zohra Dawood: Director, Centre for Unity in Diversity
DAY OF RECONCILIATION 2016 Zohra Dawood: Director, Centre for Unity in Diversity The Day of Reconciliation was somewhat of a latecomer to the slate of negotiated and agreed on public holidays in the new South Africa. The first celebration took place on 16 December 1995 and was crafted in a way that aimed to acknowledge and affirm two different histories, one which emerged in 1838 at the Battle of Blood River, initially called Dingaan’s Day, and subsequently called Day of the Vow and Day of the Covenant. The second momentous event on the same day in 1961 was the formation of Umkhonto we Sizwe, the armed wing of the ANC. While these weighty chapters in the history of South Africa evoke powerful responses, it is largely due to the will of all South Africans, from the early 1990s, to move forward together and embrace and promote reconciliation and national unity that lay at the heart of what has become the Day of Reconciliation. It is a day that is cause for pause to reflect on the preamble of the Constitution commencing with the opening line, We, the people of South Africa and concluding in several national languages with May God protect our people. The emphasis on maintaining collective stewardship, united in our diversity, for a country healing from a painful past, is testimony to a commitment by all sides that were engaged in the process of negotiations in the early 1990s that South Africa cherish its character as a multi-cultural, multi-racial, multi-religious and tolerant society, with allegiance to one nation and one country.
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Constructing a Revolutionary Narrative: Black Liberation and The
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-31-2011 Constructing a Revolutionary Narrative: Black Liberation and the Political Uses of the Past in the United States and South Africa, 1960-1975 Douglas Jones Florida International University, [email protected] DOI: 10.25148/etd.FI11051003 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Recommended Citation Jones, Douglas, "Constructing a Revolutionary Narrative: Black Liberation and the Political Uses of the Past in the United States and South Africa, 1960-1975" (2011). FIU Electronic Theses and Dissertations. 399. https://digitalcommons.fiu.edu/etd/399 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida CONSTRUCTING A REVOLUTIONARY NARRATIVE: BLACK LIBERATION AND THE POLITICAL USES OF THE PAST IN THE UNITED STATES AND SOUTH AFRICA, 1960- 1975 A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in HISTORY by Douglas Robert Jones 2011 To: Dean Kenneth Furton College of Arts and Sciences This thesis, written by Douglas Robert Jones, and entitled Constructing a Revolutionary Narrative: Black Liberation and the Political Uses of the Past in the United States and South Africa, 1960-1975, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved.
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South Africa, De Voortrekkers and Come See the Bioscope
http://dx.doi.org/10.5007/2175-8026.2011n61p137 A TALE of Two Nations: South Africa, DE VOORTREKKERS AND COME SEE THE BIOSCOPE Lucia Saks University of Cape Town/University of Michigan Abstract: This paper examines two films, De Vootrekkers (1916) and Come See the Bioscope (1997), made at two moments of national crisis in South African history, the first at the beginning and the second at the end of the twentieth century. Both films speak to the historical moment of their production and offer very different visions of the nation and the necessity for reconciliation. Keywords: cinema, South Africa, national identity, post apartheid, reconciliation. (M)y knowledge of movies, pictures, or the idea of movie-making, was strongly linked to the identity of a nation. That’s why there is no French television, or Italian, or Brit- ish, or American television. There can be only one television because its not related to nation. It’s related to finance or commerce. Movie mak- ing at the beginning was related to the identity of the nation and there have been very few ‘national’ Ilha do Desterro Florianópolis nº 61 p. 137- 187 jul/dez 2011 138 Lucia Saks, A Tale of Two Nations: South Africa... cinemas. In my opinion there is no Swedish cinema but there are Swed- ish moviemakers − some very good ones, such as Stiller and Bergman. There have only been a handful of cinemas: Italian, German, Ameri- can and Russian. This is because when countries were inventing and using motion pictures, they needed an image of themselves. The Rus- sian cinema arrived at a time they needed a new image.
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