Sophia Williams-De Bruyn, Wayde van Niekerk, James April, and Harold Cressy

Sophia Williams-De Bruyn, Wayde van Niekerk, James April, and Harold Cressy

9 August: Sophia Williams-De Bruyn

Sophia Williams-De Bruyn is the last living leader of the Women’s March.

On 9 August 1956, at the age of 18, she joined Helen Joseph, Lillian Ngoyi and Rahima Moosa at the head of a crowd of 20,000 women who marched on the Union Buildings to protest Apartheid pass laws.

In 1969, she left South Africa and went into exile where she played a key role in the establishment of the Solomon Mahlangu Freedom College in Tanzania.

Sophia returned to South Africa after the ANC was unbanned. Her work as a fighter for the rights of others continued as a member of the Commission on Gender Equality and as a Member of Parliament.

14 August: Wayde van Niekerk

Wayde van Niekerk set the world record for the men’s 400 metres at the Olympics Games on 14 August 2016. He is the first sprinter in history to have run the 100 metres in under 10 seconds, 200 metres in under 20 seconds, and 400 metres in under 44 seconds.

22 August: James April

On 22 August 1967, guerrillas from the ANC’s military wing, Umkhonto we Sizwe (MK) engaged members of the Rhodesian security forces in battle. The guerrillas who were en route to South Africa were led by Chris Hani and had James April as Political Commissar. After a fierce battle, the Rhodesian security forces fled.

James April and his friend, Basil February, were among the first Coloured people to join MK, thereby recognising the common struggle of all black people in South Africa.

James was born and grew up in Bokmakerie, near Athlone, Cape Town. He attended Alexander Sinton High School. He later registered as a student at the University of Cape Town but dropped out after two years. In 1964, James and Basil went into exile.

They became members of the Luthuli Detachment of MK who engaged in the Wankie Campaign; a joint mission between the ANC and ZAPU (Zimbabwe African People’s Union). The plan was that the ANC guerrillas would assist their comrades to battle the Rhodesian security forces and would then move into South Africa. The last clash between the guerrillas and the Rhodesians took place on 4 September 1967. By then, some of the guerrillas had been killed, some had been imprisoned by the Rhodesian authorities and some had found refuge in Zambia or Swaziland. Others like James, found themselves in Botswana where they were arrested for being in possession of illegal arms.

Towards the end of 1970, James made a clandestine return to South Africa. He was arrested on charges of undergoing military training and attempting to overthrow the South African government through revolutionary means. He served a 15-year sentence on Robben Island. While in prison, he continued his studies and obtained a BA-degree.

James April was released on 10 May 1986 and returned to Cape Town after a 22-year absence. The government banned him from practising as teacher. After the end of Apartheid, he became an officer in the South African National Defence Force.

23 August: Harold Cressy

Harold Cressy was barred for racial reasons from studying at two universities in South Africa, despite gaining funding to pursue his studies. Abdullah Abdurahman applied pressure to the University of Cape Town to admit him. Harold graduated from the UCT in 1911 with a Bachelor of Arts degree. He was the first Coloured person to gain a university degree in South Africa.

In 1912, Harold was appointed principal of Trafalgar High School (established in 1910); the only school to offer secondary level education for Coloured learners. He co-founded the Teachers’ League of South Africa and was appointed president of the organisation in 1913.

Harold Cressy was 27 years old when he died from pneumonia on 23 August 1916.

Skeleton Lodge, Langebaan – What’s in a name?

Skeleton Lodge, Langebaan – What’s in a name?

In 1976, the human remains in St James Cemetery, Langebaan, were exhumed and reinterred elsewhere. Several fancy buildings are now found on the land where St James Cemetery (together with a church and school) once stood. One of the buildings is named Skeleton Lodge.

One must assume that some thought went into the naming of Skeleton Lodge. Whoever decided on the name must have known that the building was erected on a site that was once a cemetery.

In 1966, the area of Langebaan in which St James Cemetery was located was declared a White group area. In line with apartheid laws, the land that accommodated a predominantly Coloured congregation was cleared to make way for White people. Such was the callousness of apartheid that not even the dead were spared the indignity of forced removals.

Perhaps the name “Skeleton Lodge” is a macabre attempt at witticism. But for those whose dead loved ones’ remains were dug up and reburied in a mass grave on the other side of the town, the name probably has another effect.

The remains exhumed from St James Cemetery were reinterred in a mass grave.

Playing with names is one of the ways in which people in positions of power display their belief in their superiority over others. Throughout history names have been used to demonstrate triumph. Names have also been used to ridicule and shame groups who have been conquered. Nowhere is this better illustrated than in the names given by owners to their slaves in the Cape Colony. For example, Fortune was a common name given to slaves as an ironic reminder of their lack of wealth. Other popular sources of slave names were characters from classical history and mythology such as Titus and Cupido; similar names were also given to the slaveowners’ livestock and pets and when the slaves came into contact with their namesakes the joke would be revealed. These names survive today in the surnames of many Coloured people.  

Growing up on the Cape Flats, one can see how those naming patterns were also extended to places such as Valhalla Park, Lavender Hill and Heideveld. Beyond Cape Town, Sophiatown was renamed Triomf (literally, Triumph) after the forced removals of Black people who had to make way for working class White people.

Skeleton Lodge’s name plays an unintended purpose. In what is otherwise a town that has whitewashed its cruel past, Skeleton Lodge serves as a reminder of the people who lived, played, worshipped, learned and died in Langebaan but who are no longer wanted in the “nice” part. What might have been intended as a joke is not funny.

The stolen graves of Langebaan

The stolen graves of Langebaan

Less than 2km from Die Watergat, the Langebaan pub where Eben Etzebeth is said to have been involved in a racist incident, lies Marra Street – named after a pioneer in the establishment of the town.

A descendant of the original Marra, Santeo Marra, has been involved in a struggle for the past 24 years to reclaim property which belonged to his family in Langebaan. In the 1960s, at the age of six, Santeo’s family left Langebaan to settle in Cape Town. They built a home in Athlone but the family returned regularly to the properties in Langebaan. They returned to the main house for holidays and rented out the cottages to the local people, who continued fishing and other work.

In 1966, the area demarcated as Langebaan A was proclaimed an area for occupation and ownership by members of the white group. This area included the property owned by Santeo’s family.

The Group Areas Act notoriously targeted communities and individuals who had documented proof – title deeds, lease agreements, etc., – to the property of which they were being dispossessed. Through this process huge tracts of land in areas which are now out of the reach of ordinary South Africans were taken from black people and handed to white people. In the Western Cape alone, prime property, which now falls in exclusive residential areas such as Constantia, Kirstenbosch, Claremont, and Zonnebloem (District 6), were declared white group areas and black people were forced to move. (See my article on Tohira Kerrike.)

Some of the first targets of the Group Areas Act in Langebaan were the dead. 87-year old Faye Smith recalls a meeting that was called in the local church hall to announce that the buried remains of Coloured people in the local cemetery would have to be exhumed to make way for a new road. “I pray that the ghosts of everyone who is dug up comes to haunt you and your families,” shouted one old woman at the white officials who came to make the announcement. The remains of everyone who was buried in the cemetery next to St James’s Church were reburied in a mass grave in the black section of Langebaan cemetery.

Father James Van Staden, who was the Anglican priest in Langebaan, points out that the destruction of the cemetery was preceded by the demolition of St James Church school and the church building.

Those black people who owned property in the newly declared white area of Langebaan were caught between a rock and a hard place. They could either sell their properties at greatly reduced prices to white people or they would have their properties expropriated by the state. Some considered deals whereby they would transfer ownership to a friendly white person in the hope of retaining some privileges. But such deals were fraught with risks. Tenants lost all rights and were summarily evicted.

In 1967, Santeo’s father, John Michael Marra, was forced to sell his property for R3,200. The same property was resold for R20,000 in 1973 and again for R67,500 in 1982. John Michael Marra died in 1987. By 2002, the asking price for the property was R1,25 million.

In addition to losing the property, the townspeople lost their sources of income since the rights to the properties included fishing rights. The fisher folk were left destitute. Quality of life deteriorated and among the incalculable costs of the dispossession of land was the emotional trauma suffered by many of the older folk.

This picture is retrieved from the Langebaan tourism site, which is silent on this history about which I write.

Santeo’s great-aunt, Gertrude Smith, grew blind and bitter in her old age in Athlone – more than 120km from Langebaan. When she died in 1970, the beach on which she played as a child was reserved for white people and she could not even set her feet on it again one last time.

The Commission of the Restitution of Land Rights was established in 1994 to deal with cases such as those of the Marra family. As early as 1995, they submitted their claim. They are still waiting for finalisation. In that period, two of Santeo’s siblings have passed away.

The options available to the remaining two are accept a cash offer which will be far below the current market price of the property, engage in negotiations with the current owners on the “willing buyer, willing seller” principle, which is generally accepted to have failed elsewhere, or accept alternative land of appropriately the same value in the area. They have opted for the third alternative. The Commission on Restitution of Land Rights acknowledges the legitimacy of the claim. As late as 2005, it claimed that they had requested the Saldanha Bay Municipality for a land audit report in order to proceed with settling the claim.

Descendants of Marra have been engaged in a long struggle to claim what is rightfully theirs. It’s another South African reality: people dispossessed of their properties who are yet to see justice done. Meanwhile, other claimants are growing older and dying without any restitution in sight.

Langebaan is still largely divided along racial lines and any effort to return black people to the areas from which they were forcibly removed just over 40 years ago is met with resistance. The Presidential Advisory Panel on Land Reform and Agriculture says, “On the confiscation of African land, the Europeans erased most evidence which Africans seek to use to prove lawful customary ownership of their ancestral lands. Graves and residential sites of Africans on some European farms were deliberately destroyed to wipe out evidence in many cases. The ancestors of Africans who were evicted from their lands could neither read nor write. Therefore, it is very difficult for their descendants to prove that they ever lived on the so-called ‘European farms’.”

But if a case as clear and simple as this of the Marra family has dragged on more than 25 years after the end of Apartheid, how will the ones with no evident paper trail ever see conclusion?

An edited version of this article was published in Daily Maverick.

Tohira Kerrike

Tohira Kerrike

Tohira Kerrike has been selling flowers at Silwood Centre in Rondebosch for the past 45 years. More than 50 years ago, her family were the victims of forced removals in Cape Town. Despite the end of Apartheid and the hope inspired by the first democratic elections of 1994, she is still waiting for a land restitution claim to be addressed. She talks about her early life in Untold Stories: Memories of growing up in a different era, a book by the Cape Town Museum of Childhood. The book was launched on 23 April 2019.

Tohira Kerrike stands at Silwood Centre (Picture taken and shared with permission)

Tohira’s father owned a small farm in Constantia at the top of Ladies Mile Road. On the farm, they grew vegetables and flowers. Her mother sold the flowers that were grown on the farm. In Standard 5 (which is Grade 7 today), Tohira started helping her mother with the selling of flowers. After passing Standard 5, she dropped out of school and started working as a flower seller. She would continue in this occupation for the next 52 years.

Cape Town has a long history of flower selling. Melanie Boehi writes in “The flower sellers of Cape Town – a history”, that the cut flower trade began as an activity of slaves in early colonial Cape Town and that flower selling began in the mid-1880s.

“Being largely excluded from careers in botany and horticulture during apartheid, flower farming and selling were occupations in which black people successfully made a living by working with flowers,” she writes. Like many things in South Africa and Cape Town, in particular, the occupation of flower sellers and the regulations of the trade were subjected to racist legislation.

Tohira’s mother sold flowers on the Grand Parade in the Cape Town city centre. The sight of flower sellers in the central business district of Cape Town eventually became a popular tourist attraction. It was not always so. In 1905, the introduction of a permit for the sale of flowers was discussed in Parliament. There was opposition to allowing flower sellers to conduct their trade in the CBD. As one parliamentarian stated, “‘able-bodied coloured’ men and women should not be flower sellers but employed as farm labourers or domestic workers.”

Flower Seller by Irma Stern

Nevertheless, by the early 1900s, flower sellers became a feature on postcards, tourist guidebooks and in local newspapers and magazines. They were presented as exotic characters, with little understanding of their real lives. Melanie says, “Photographs on postcards were altered in ways that emphasised not only the colours of the flowers but also of the flower sellers’ dresses, especially the ‘Malay’ attributes such as women’s headscarves and men’s fezzes. Painters, with Irma Stern and Vladimir Tretchikoff among the most well-known, frequently produced images of flower sellers.”

Flower selling is hard work. When Tohira started out, she had to get up at 5 o’clock every morning to get to the farm to buy fresh flower. Then she would go home to pack them before travelling to Rondebosch to sell them. In the early years, she would sell flowers till 2 o’clock in the afternoon. But “now business isn’t like it was, and you have to work the whole day!” she says.

Flower Seller by Vladimir Tretchikoff

The introduction of the Group Areas Act in 1950, placed the economic activity of black people in city centres throughout South Africa in a precarious position. In 1965, central Cape Town was proclaimed a white Group Area and it was announced that “the coloured flower sellers would eventually have to move from the flower market in Adderley Street.” In the end, they were allowed to stay.

However, the flower sellers experienced the wrath of the Group Areas Act in other ways. In 1968, Tohira’s family were uprooted from their farm in Constantia and forced to move to smaller land. Constantia, which today is one of Cape Town’s wealthiest residential areas, was declared a white area: black residents were evicted and their houses and gardens destroyed.

Melanie says that “Few traces remind us that until the 1960s Constantia was a farming area with a predominantly black working class population. They were farmers, farm workers, domestic workers and fruit and flower sellers, and they practiced subsistence farming, growing vegetables, fruit and flowers…” Being dispossessed of their land had serious consequences for black people. Tohira remembers eating the vegetables that her parents grew. Only surplus vegetables, like with the flowers, were sold on the market. Being forcibly removed from their farm and relocated to a much smaller area meant that they could no longer pursue their subsistence farming activities.

Tohira and went on a pilgrimage to Mecca at the age of 21. Today, evidence of the fact that her community once lived in Constantia is the Mosque and Muslim cemetery that still stands in Spaanschemat Road. Tohira and her family still go there. The school that she attended, Constantia Primary School, also still stands as a witness to their forced removal.

Constantia Mosque

In 1998, Tohira’s family lodged a claim for the restoration of the rights to the land that they owned in Constantia. “If we ever do get it back, I’ll just thank God that we can go forward,” she says. Till today however, they have had no success.

New Apostolic Church – 19 years later

Nineteen years ago, I wrote a small book about my experiences in the New Apostolic Church and the factors that led to my breaking ties with that church. It is hard to believe that so many years have passed. A lot of water have flowed under the bridge since then and I have moved on to many new ventures since.

However, my association with that book and the articles that I wrote on the subject are still the most common results when I search my name on Google. Occasionally, I get requests for information on the topic. So, I have decided to place the three articles that were published here: NAC Articles.

The book is unfortunately out of print, and since some of the information is out of date, I will not upload it here. Instead I am embarking on a new chapter in my writing and if you want to follow progress on that then you are welcome to contact me and I will add you to my mailing list.