Black Apartheid Legacy: Freedom is also psychological

By: Aviwe Ndyaluvane

This article is in reply to the White Apartheid Legacy- Rebuttal article written by No. You’re a handbang  http://www.news24.com/MyNews24/White-Apartheid-Legacy-a-Rebuttal-20130819. His article was in reply to my Black Apartheid Legacy: the untold stories of a rainbow nation http://www.news24.com/MyNews24/Black-Apartheid-Legacy-The-untold-stories-of-the-Rainbow-Nation-20130818.

To begin with, I am NOT suggesting by any means that I am a victim of apartheid. Besides, how can I be one when according to you I was ‘just born in 1992.’ Nelson Mandela was released from prison in 1990 with a magic wand that erased each and every scar of apartheid. Well, in his words “For to be free is not merely to cast off one's chains, but to live in a way that respects and enhances the freedom of others.”

My article was not to enforce white guilt. It was written to highlight that freedom is not just being able to walk freely in your country without the worry of carrying a Dompas; freedom is not just being able to vote or to seat next to a white person in a taxi.

Freedom is also psychological. Indeed, as black people we have equal opportunities and at times even greater than white people. However, we don’t reach for these opportunities, because we feel underserving of them, because of our skin colour.

The point of Black Apartheid Legacy is not about saying I am poor, because I was oppressed by a white man. It is says “I am poor in 2013 as a black person, because I doubt myself. “ The article was meant for black people to free themselves from mental inferiority. My last paragraph says: “Being an international student made me realize that I am a prisoner of my own thoughts, my mind oppresses me, my assumptions limit me, I am a black consciousness freedom fighter trapped in Robbin Island-and my own mind is Robbin Island. If Apartheid really ended in South Africa, I am its neglected legacy.”

As blacks we have a self-fulfilling prophecy that prevents our own social advancement, because we think we are inferior to whites, we regard ourselves as second class citizens. This mentality is the result of what we were continuously being told in the past (apartheid).

During apartheid the aim was to give absolute powerto white people, because according to Hendrik Verwoerd’s supremacist racism,“black people are useless, primitive, lazy, barbaric and backward and weredestined to be ruled over by the white race.”

In my article I made an example of how Xhosa people call each other as iziXhosana, a derogatory term derived from “our own tribe” that means one is illiterate, uncivilized and stupid, because of their tribe/skin colour. This is an ideology that we fought for during Apartheid. However, today we are oppressed by a backlash that we are enforcing upon ourselves.

Joseph Arthur Comte de Gobineau, a French aristocrat and philosopher wrote in his book, An Essay on the Inequality of the Human Races that “Culture and civilization are an exclusive creation of the superior race.” He argues that “superiority and inferiority are not due to the environment but are innate.” In his book he describes blacks as people who are “permanently inferior” and will “never progress.”

The Aristotelian hypothesis says that “some human beings (blacks) are by nature slaves and others (white) free.”

All of these theories and more were made to justify racism towards blacks. These theories have been long grained in black people’s mind even today.

I often hear blacks in Transkei say “Hayi kodwa umlungu wasinceda kodwa. Wawuyaze laphi into yokuba siyoze silayite umbane.” (Translation: “Thank God for white people. Who else could have thought of inventing electricity?”

This ideology again can be supported by European and American scholars who have said in the past that “Africans (blacks) are people without a past, without any culture, and made no contribution to civilization.”

The discrimination of black people on account of their skin colour inspired Steve Biko to encourage “Black Consciousness” amongst blacks.

The discrimination of black people on account of their skin colour gave rise to the Pan African Movement.

The discrimination of black people on account of their skin colour saw the rise of Du Bois, Malcom X and Marcus Garvey.

Marcus Garvey’s mission was to make the “Negro to cultivate self-respect, race pride, love of his dark skin, woolly hair, broad nose and thick lips.”- Saxena (1993).

However, all these great men’s attempts have come to no avail, because we still feel inferior and underserving. Thabo Mbeki says in his I am an African speech, “My mind and my knowledge of myself is formed by the victories that are the jewels in our African crown.”

Like I said I was raised by my grandparents who have instilled their worldviews and ideologies upon me. I am a victim of apartheid not because I was imprisoned or tortured. “I am its neglected legacy.”

When blacks gained independence from apartheid, all the government cared about was a black man’s social advancement; hence BEE (not that BEE was formed by black people either). BUT they failed to acknowledge the psychological aspect of apartheid that has been ingrained on black people. Travelling has made me write that opinion piece. However, how many people still live in isolated rural areas like Transkei?

“Whatever the circumstances they have lived through and because of that experience, they are determined to define for themselves who they are and who they should be.”- Thabo Mbeki

The Group Areas Act of 1950 was merely to separate non-whites from areas that whites should leave in. There are still people living in these homelands even today. They are still isolated from the rainbow nation by geographical boundaries, their mind and lack of access to resources i.e. the internet.

I do acknowledge that white people are not living comfortably in South Africa, because many blacks still see them as non- Africans. This is the result of their state of mind that prevents them from seeing that colour does not equal nationality.  Our shared history does.

“I am formed of the migrants who left Europe to find a new home on our native land. Whatever their own actions, they remain still, part of me.” – Thabo Mbeki.

We should not blame each other for who we are or for our social conditions. Today we have the power to change our current social position through a “positive self-image.” Black people need to stop saying that “poverty is part of my culture” or “I am black, I am supposed to be poor.” Or even worse use apartheid as an escape goat.

 My article simply said “Hey, what I grew up being told is wrong. I am not inferior to a white person. I don’t need a white brain to succeed in life. I need a positive self-image. I need to create my own identity and world view.” Many in Transkei never get to realize this.

What not to wear

Fashion Police: Making fashion trends work for you

By: Aviwe Ndyalvane

 

Being a varsity student means your school uniform no longer defines you. Fashion is your new tool to building your identity; your personal brand. Those around you can either associate themselves with you or stay away from you, because of what you wear. It is very important that you make fashion trends work for you to avoid being known as the Campus Fashion Victim.

Here are the Top 5 tips to consider before rocking a new trend.

1.      Campus Hobo: wearing cut jeans makes you look hip and funky. However, be careful that this trend does not make you look like a campus hobo. Cutting your jeans too much in all the wrong places makes you look trashy and homeless.

Never cut your jeans below your behind nor have big square shapes on your thighs. Looking trashy does not only make people judge and label you, but it also makes them question your self-respect.

Solution: cut your jeans in small equal cuts on your things. However, do not pull this look with a very tight jean, because it makes your flesh look like sausage rolls. Additionally, it makes you appear fatter and is very unflattering. Likewise, do not rock this look with baggy jeans, because it will make you look homeless. Your jeans should be normal fitting size, to allow room for movement but not exaggerated.

 

2.     

Campus Muffin:  Skinny jeans hug our bodies and make us feel sexy. However, wearing a very tight jean makes you look like a walking muffin. Additionally, squeezing yourself in a smaller jean size makes you have a flat behind.  Moreover, wearing a small tight jean is not good for your health as it prevents blood circulation hence you may experience cramps.

Solution: If you give out a huge sigh after taking off your jeans- let them stay in that laundry basket, because they are dirt to your health.

 

 

3.      Jeggings: This is one fashion crime that remains apparent in all seasons. Never substitute transparent leggings for jeans; it does not work for all body shapes, because leggings outline and expose your body shape. Secondly, never wear a smaller size of legging and force them to fit you, because this will outline your private part, and leave little to the imagination.

Solution: Buy printed leggings with animal and African prints instead of normal black leggings, because they have a T-shirt material that is not transparent and stretchy.

 

4.      Mona Lisa Eyebrows:  never ‘erase’ your eyebrows and ‘redraw’ them again, especially with liquid eyeliner. If you cannot shape your eyebrows; brush them. It is more horrifying when you re-draw your eyebrows above their natural position, especially if you have oily skin, because the liquid eyeliner starts to wear off making your eyebrows smudgy and grey.

Solution: Please do not traumatize those around you; not everyone is fond of clowns. Brush your eyebrows if you do not want to pay for a makeup artist to shape them for you.

5.      Chocolate VS. Vanilla: wearing the perfect foundation is very important, because you do not want to wear too light or too dark makeup. Wearing too light foundation makes you look like a corpse; wearing too dark foundation makes you look like a preserved animal from a zoo museum. Your foundation should match your skin tone so that it can enhance your complexion and hide your imperfections.

    Solution:  Do not be afraid to ask in store makeup artists to perform a skin match test on your face before you buy a skin foundation.

You welcome to leave your comments :)

 

The meaning of the African National Congress (ANC) and its logo

The logo contains a spear and shield to represent the early wars of resistance to colonial rule, the armed struggle of the ANC`s former armed wing, Umkhonto we Sizwe, and the ANC`s ongoing struggle against racial privilege and oppression. The wheel dates back to the campaign for the Congress of the People, which adopted the Freedom Charter, and marks the joining in a common struggle for freedom people from all South Africa`s communities. It is a symbol of the strong non-racial traditions of the ANC. The fist holding the spear represents the power of a people united in struggle for freedom and equality.

The flag of the ANC is made of equal horizontal bands of black, green and gold. The black symbolises the people of South Africa who, for generations, have fought for freedom. The green represents the land, which sustained our people for centuries and from which they were removed by colonial and apartheid governments. The gold represents the mineral and other natural wealth of South Africa, which belongs to all its people, but which has been used to benefit only a small racial minority.

The ANC`s rallying call Amandla ngawethu or Matla ke arona means `power to the people`, reflecting the central demand of the Freedom Charter that the people shall govern. It a statement of the ANC`s commitment to build and deepen popular democracy and the active involvement of the people in the struggle to improve their lives.

NB: INFORMATION WAS TAKEN FROM THE ANC KIDS WEB SITE>>  http://www.anc.org.za/kids/main.php?id=4. IT WAS NOT CHANGED OR ALTERED.

NB; ALSO LISTEN TO THIS SONG BY MBONGENI NGEMA 'LIZO BUYA', AND THEN READING THE ABOVE TEXT WILL GIVE YOU MORE MEANING AND PERHAPS EVOKE YOUR EMOTIONS. WE HAVE COME A LONG WAY....
http://www.youtube.com/watch?v=OJ96xkTIwYY

Why Black South African English should not be standardized

By: Aviwe Ndyaluvane

 

This assignment aims to argue against Black South African English to be standardized. Black South African English does exist; however, it is not homogeneous and uniform across all Black South Africans. Thus, it does not represent all Black South Africans. Secondly, this assignment will prove that BSAE differs from individual to individual, because of individualistic competence. Additionally, an individual’s mother tongue affects their English literacy. Furthermore, one’s background, economical status and situational demands (of English) need to be considered when evaluating one’s English competence. Lastly, “individual features previously claimed to characterize BSAE at large need to be understood as pragmatically conditioned forms which are not peculiar to BSAE “ (Meierkord;2005) but they are present also in Standard English.

South Africa has 11 official languages, and nine of them are African languages spoken by the diverse black community. However, English is upheld as prestigious and superior. Nonetheless, Black South Africans speak English to communicate amongst themselves i.e. “language-shift variety” (Meierkord;2005), as a second language and third language to some as they marry out of their tribes. However, English is a mother tongue to a small percentage of black people, who are labelled as “coconuts”; they are accused of forsaking their languages/culture. Moreover, Black South Africans speak English as a foreign language.

Black people acquire English differently, because of inequalities and hierarchies among them. This in turn results to various accents and dialects. Furthermore, blacks primarily learn English in schools i.e. institutional context. Additionally, they acquire English through social interaction from a variety of English speakers. For example, I am from rural Transkei and I attended cheap government township schools that had a low school fee of R550 to cover the whole year. Our school held a policy of English as a medium of instruction, however, we were taught subjects in both Xhosa and English for easy understanding. My English teacher, Mrs Mphahlwa, was 64-years-old; meaning she was a product of Bantu Education. These factors influenced my phonological structure; how I pronounce words, accent and dialect. Secondly, people easily stigmatize who I am.

However, not every black person in South Africa has had the same experience as mine, many have porch English, because their families could afford to send them to expensive white private schools. Additionally, some grew up amongst speakers of English, unlike me where everyone around me was an IsiXhosa speaker; English is of low demand in Transkei and school children only speak it during an English period that is just one hour a day for two days a week.

 

The existence and evolution of BSAE needs to be explained before further arguing for it not to be standardized, so as to tighten arguments that are yet to be raised. During Apartheid black people where denied education (English) and where isolated from white people by many government laws. It is only in 1955 that Bantu Education was introduced, yet according to our country’s history the 16^th century is known as the era of “White Invasion.” (SA History; 2013)

Secondly, Bantu Education was designed strictly for Black South Africans not to receive the same quality and standard of education as white people. In essence it provided no intellectual development of blacks. Additionally it was consciously introduced to make blacks an “enslaved exploitable of cheap labour.” (SA History; 2013)

However, “the great capitalist economy brought about the need for skilled labour which is indirect conflict with the primary need for cheap labour,” (SA History;2013). Thereby, this produced a serious crisis in black schools. Statistics from South African History online website show that under Bantu Education Black South African’s poverty and cost of education combined to produce a high dropout rate. “By 1976, less than 10% of Black South African’s were receiving secondary education and 0.24% were in form five” (the final year of high school).

Therefore, the government was forced to introduce some changes because of skills blockage. The changes included reducing the length of schools career from 13 to 12 years and the pass mark for admission to secondary school was reduced by 10 per cent i.e. from 50 per cent to 40 per cent therefore increasing the intake.

 

The standardization of BSAE would mean the legacy the Apartheid government left behind would be disseminated and spread across the whole black community even to those who were fortunate enough to go to proper schools. For example, my experience shows that Bantu Education is still in place because about 70 per cent of black teachers qualified through Bantu Education and are still teaching us today. They cannot be fired because the state cannot pay them out. So, standardization of BSAE would mean the mass spread of Bantu Education.

It is primarily during Apartheid that BSAE emerged, because blacks were forced to learn a foreign language without being taught it properly. Therefore, during this time BSAE received “virtually no attention” (Alderidge; 1987). It is most recently, during the 1990’s that people took notice of it and a vast number of studies have been produced. However, all these studies fail to acknowledge that black in our country means diversity amongst a single race; black in our country means 9 different languages and culture, black in our country means variety in social class and individuality competence. This is something that the Apartheid government ignored and is still being ignored. According to Meierkord (2005) many studies “present BSAE as a consistent, uniform variety.”

 

It is only after the Soweto Uprising of 1976 did schools start to be instructed in English. During Bantu Education students were taught in their mother tongue, then suddenly they were forced to be instructed in Afrikaans; a tribal foreign language.

The late acquition of English by blacks, means they are not in the same level with white South Africans and standard English, however, they are still catching up to years and years of education that they were deprived of.

Therefore, standardization of BSAE would mean that again blacks would be oppressed by the state, because they would be constrained to work in certain positions in South Africa. Additionally, they would not be able to work abroad; where Standard English is a requirement. Secondly, blacks would be stigmatized, labelled and only offered jobs of lower standards, because BSAE is of lower standard to Standard English. It would be Apartheid all over again, as blacks would suffer from inferiority complex; because of the language they speak i.e. BSAE.

During Apartheid blacks were fighting for human rights, equality and to be in the same hierarchical position as whites. Black people are still experiencing the glory of 1994; the abolishment of Apartheid, the sweetness of a long awaited democracy that adopted a new constitution that allows multiracial schools. Additionally, it gives blacks the freedom of choice i.e. to choose schools they want to study at. “As a result, children today encounter and acquire English in a much greater variety,” (Meierkord;2005). Meierkord (2005) further continues that children of :newly emerging black middle class, enrol in private schools, which used to be reserved to whites during Apartheid times” this means that they are in “close regular contact with speakers of white South African English, which is spoken both by their peers and many of their teachers.” Therefore, instead of standardizing BSAE we need to aid those in understaffed and under sourced black schools in black townships and rural areas.

 

These students need all the help they can get to improve their ability and input to acquire competence in English-in all aspects i.e. reading with understanding, writing meaningfully and speaking properly. Yet another problem is “even if children have the possibility to attend a more prestigious school, they do not necessarily manage to complete their education,” (Meierkord;2005).

These are young children living in urban areas who drop out of school due to financial reasons- quality education is expensive in this country. Severe cases include being chased away from school for not paying school fees. For example, in my primary school, Excelsior Comprehensive School, we were chased away from school twice a year; in May and in September. School children would wait outside the school yard for their transports to come pick them up at 3pm yet they were chased away after assembly i.e. 8am.

 

Lastly, it would not be wise to have BSAE standardized, because we are not just black but we represent many mother tongues and cultures that in turn influence how we acquire a new language and speak an inter-language.

In conclusion, BSAE should not to be standardized; however, black children need to be taught proper Standard English so that they too can compete in the world with other children of different racial groups. Secondly, standardizing BSAE would result to a mass spread of Bantu Education. Thirdly, it is important to know that black in our country does not mean a single tribe/language but nine different and diverse tribes.

 

 

Also read about other piece "Language Apartheid in South Africa" here>> http://mythoughtsadventures.blogspot.com/2012/10/language-apartheid-in-south-africa.html?showComment=1367333981153#c3917786554821658645

Or youtube Language Apartheid In South Africa ( I made a documentary about it)

References:

• Meierkord, C (2005). Black South African Englishes- towards a variationist account. http://webdoc.gwdg.de/edo/ia/eese/artic25/meierk/1_2005.html. Posted date: 1 January 2005. Aceess Date: 14 April 2013
• South African History online. Britain takes control of the Cape. www.sahistory.org.za/topic/britaintakescontrol-cape. Acess Date: 12 April 2013

somizi mhlongo beefing with Lerato Kganyago

So, Lerato does not like pretencious people...

see this video from Vuzu TV were she is interviewed about her beef with Somizi Mhlongo. Now everyone knows not to mistake her for Bonang Matheba...
Lerato Kganyago fights with Somizi mhlongo

Meaning of AVIWE

By: Aviwe Ndyaluvane

Found interesting meanings of my name on-line this afternoon. Which gave me the idea to blog about the significant meaning our names have.

To begin with, according to my mother: she gave me the name, Aviwe, because I was born on Workers' Day- 1 May 1992. Which meant for the first time, after having given birth to 2 children before me, my father was present when my mother gave birth. 1992 is the time when Apartheid in South Africa still existed, therefore, maternity leave was granted to the mother alone. She gave me the name "Aviwe" thanking the Lord that her 'prayers' had been "answered". Thus, "Aviwe" means being "heard" or being "listened to".

Secondly, my mother had 2 sons before me, which meant spectacular news to my father.In African Tradition it is important that a man has a heir to take over from him. You are seen as being a 'real man' if your wife gives birth to a son as your first born child. Nonetheless, my mother always wanted a daughter....and finally after three babies she was blessed with one...me- "Aviwe", which then again means "your prayers have been answered"

Lastly, every Xhosa name has a greater context meaning than just being fixed in their family history or context. So, 1992 is the intermediate year between 1990- when Nelson Mandela was released from prison and 1994- when Apartheid was abolished in South Africa. So, at the time of 1992 many black South Africans were anticipating to see a new brighter chapter in their lives, a new constitution, after having been oppressed by White people (Apartheid Regime) for so many decades. 1600's are regarded as the "days of White Invasion" when Dutch settlers arrived in Cape Town (South Africa). The Khoi-khoi (the first inhabitants of Southern Africa) and Dutch had their first war in the 1800's (Dutch-Khoikhoi War). So, you can imagine the excitement my people, family and the whole black community had when Nelson Mandela was released from prison- because all what they had been striving for was near to them to grasp. Therefore, I was named 'Aviwe' because the Lord had finally 'heard our cry, our prayers' for freeing a black man from white oppression.

I found some exciting meanings online to:
1. Ancestry24
Aviwe, given to both genders, means "been heard"http://ancestry24.com/learning-centre/xhosa-names-and-meanings/


2. Baby name base

Aviwe name - meaning and origin

Name:	Aviwe
Origin:	African
Meaning:	Aviwe name means: God hear their prayer
Gender:	Boy     http://www.babynamesbase.com/meaning_Aviwe.html

3. The Meaning of NamesWhat does my name mean? Hidden within your name is a special meaning.

What does the name “Aviwe” mean? A name is much more than just a name!

A is for amenable, for your easy going nature.

V is for volunteer, your giving side.

I is for ideas, that you bring to life.

W is for wisdom, you acquire with age.

E is for easy going, no ruffle here.

http://www.themeaningofnames.org/?n=Aviwe&m=&d=&y=&go=Go

 

 

 You're welcome to tell me what your name means or I can try to answer what your name means for you :)

 

 

 

Ear lobe ring chain

By; Aviwe Ndyaluvane

So, this semester I am rocking an ear-ring chain and everywhere I go people ask me where I bought it, and some even requesting I blog about it.

Well, I bought this ring in a Goth shop while I was In America. The great news is the shop where bought this ring at has a website that obviously people can access at any part of the world. However, yes there is a big fat BUT, it does not do shipping- meaning you can only view their website, decide which chain you like but you can't GET own. I know what you're thinking I'm such a BITCH!
Well, again there is a but... I am NOT, because bitches don't help other people out... plus i am too cute to be one *winx*

Well, I found a link online that shows how you can make your own. YES MAKE YOUR OWN AT HOME AND IT WILL LOOK AS GREAT AS MINE ;). So here's the youtube link that I found online...
How to fake an ear ring chain

Do leave your comments I want to hear what you guys think:-)

Also follow me on instagram at @Aviwe_Ndyaluvane or twitter @Aviwe_N

Language Apartheid In South Africa

By: Aviwe ndyaluvane

Language Apartheid in South Africa is based on June 1976, the Soweto Uprising-where many young black students where fighting to be taught in Afrikaans, the language of the oppressor (white racist South Africans).

Here's the link that ellucides and demonstrates this through archive footage that most where taken as the    killings of young black South Africans took place in 16 June 1976.

Language Apartheid In South Africa by Aviwe Ndyaluvane


Please listen to my audio trailer on this link ;)
http://mythoughtsadventures.blogspot.com/2012/10/language-apartheid-in-south-africa_21.html

Thank you note

Thank you for the views, let's keep pushing:-)

Miriam Makeba Iqhirha lendlela (the click song)

So my Korean friends are so fascinated by Xhosa that we had to drop our books and sing a Xhosa song. The only one that came to mind that has clicks was Mama Africa's song. So here's the video link

https://www.youtube.com/watch?feature=player_embedded&v=aVYnNE7Yqag