malibongwe
praise
be
igama
to
women
lamakhosikasi

REMEMBERING THE ROLE OF WOMEN IN SOUTH
AFRICAN HISTORY THROUGH DIALOGUE

Wathint’ abafazi, wathint’ imbokodo uzo kufa!

CONTENTS
Foreword			Page 4Introduction				Page 4

Welcome				Page 5

Brigalia Ntombemhlophe Bam		Page 6 - 9

Sophia Williams-De Bruyn		

Page 10 - 17

Rica Hodgson				Page 18 - 23

Amina Cachalia						Page 24 - 27

Graça Machel				

Page 28 - 31

Let’s Dialogue				Page 32 - 39

Nelson Mandela					Conclusion

Page 40
Page 41 - 42

Reflections
The text in this booklet is an edited version of the Malibongwe dialogue, which took placeon May 30 2007 at the Nelson Mandela Foundation.
Special thanks to the Apartheid Museum, the curators of the Malibongwe Exhibition,
featuring portraits of veteran women activists by Gisèle Wulfsohn.

FOREWORD

ACHMAT DANGOR

CEO, Nelson Mandela FoundationT

he Nelson Mandela Foundation (NMF)
seeks to contribute to a just society bypromoting the vision and work of its
Founder and convening dialogue around
critical social issues.
Our Founder, Nelson Mandela, based his entire
life on the principle of dialogue, the art of listening
and speaking to others; it is also the art of getting
others to listen and speak to each other. Drawing on
the contribution that he, his colleagues and comrades
made toward creating our fledgling democracy, the
NMF’s Centre of Memory and Dialogue encourages
people to enter into dialogue – often about difficult
subjects – in order to address the challenges we face
today. The Centre provides the historic resources and asafe, non-partisan space, physically and intellectually,
where open and frank discourse can take place.
The Malibongwe dialogue, with and about

stalwarts of the struggle for
freedom, and the role thatwomen played during thosedifficult, and often truly darkyears, achieved a remarkablelevel of candour, unmindful oforganisational or ideologicalloyalties. The critique oflatter day South Africa, itsachievements and failures, was characterised byrobust debate, honest, yet without rancour.
The panellists shared their rich histories, thelessons they have learned over the years, theirhopes for our country and regrets for the things notdone, with an inter-generational audience, which
responded with equal openness.
I trust you will find as much pleasure in reading
this record of those exchanges as much as we in theFoundation have had in compiling it.

INTRODUCTION MOTHOMANG DIAHOHead: Dialogue for Justice Programme – Nelson Mandela Centre of Memory and Dialogue

T

he Nelson Mandela Foundation, in
partnership with the Nelson Mandela
Children’s Fund, hosted the Malibongwe
dialogue to highlight the continuing
struggle for gender equality and to act as acatalyst to encourage action on issues raised.
It was also an opportunity to salute all women who
have struggled against inequality. We need to ensurethat the struggles of the past were not waged in vain.
The organisers were spurred by a call by
Deputy President Phumzile Mlambo-Ngcuka on
International Women’s Day, March 8 2007. The
dialogue featured some of the valiant women fromthe struggle alongside a new generation of women
engaged in continuing the struggle for justice today.

Those brave efforts by South
African women remain fresh in
our memory, giving rationale
to the Centre of Memory and
Dialogue’s proposition to host
both an exhibition (initiallydisplayed at the Apartheid
Museum) depicting women’s
struggles, and to share theseexperiences with the generations after them.
This exhibition and dialogue established aconnection between those past struggles and theefforts of women today, while not forgetting the roleof men. It is hoped that the dialogue gave a renewed
sense of urgency to various initiatives aimed atbringing the country closer to gender equality.

 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENWELCOMEVERNE HARRIS

Head: Memory for Justice Programme – Nelson
Mandela Centre of Memory and DialogueW

ith the Centre of Memory and Dialogue steadily being put in place, we
are aiming at two primary audiences: on the one hand a global audience, which has access to cutting-edge technologies, and on the other, systemically disadvantaged
communities here in South Africa.
Some of you might have seen our comic series,
which is aimed at young people. Our exhibitions are
aimed at reaching people who don’t have access tointernet, transport to big centres and so on. We’rehoping that all our exhibitions will then travel tocentres which are accessible to people.
One of the big advantages of starting the life ofan exhibition here is that it gives us an opportunity
to consult with Madiba as we put it together andin the many consultations we’ve had with him,
fundamental guidelines have emerged. On the one
hand he’s made it very clear that he doesn’t want theCentre to focus on him as an individual, but that he
was part of a collective leadership and that there aremany, many voices which are not being recognised
and given space. The Centre should seek to pay
particular attention to finding those hidden voices
and histories.
Another equally important guideline is that
Madiba has said that he doesn’t want us to sanitise
history. In other words, it’s warts and all. And I thinkthese two values are going to stand us in good stead
moving forward. I hope you would agree with methat the Malibongwe exhibition exemplifies
those two values.

SIBONGILE MKHABELA
Chief Executive of the Nelson Mandela
Children’s FundThe Malibongwe exhibition captures thehistory of women’s struggles. The marchby 20 000 women to the Union Buildings on August 9, 1956, represents thehighest point of those struggles. We are honouredthat some of those women leaders of the march
are here with us to share that celebrated story ofstrength, determination and defiance.
Few people had expected or prepared for such
militancy. Even the then African National Congress(ANC) general secretary Walter Sisulu asked: “How
could they dare?” This is the calibre of women who
loved their husbands, cared for their children anddefended their families. Four years after the start of
the women’s campaigns, growing support from themen in the ANC was reflected in a special banner theyheld aloft at the organisation’s 1959 December annual
conference: “Makabogwe Amakhosikazi – We thank theladies.” It is a fitting tribute that women’s participationin the struggle for a normal society is now honoured on
August 9, National Women’s Day.
A symbolic march to the Union Buildings took placein 2006 to mark the 50th anniversary. Present were
Deputy President Phumzile Mlambo-Ngcuka, Mrs
Graça Machel, and Gauteng Premier Mbazima Shilowa.
If Moses Mabhida, then a Congress of South African
Trade Union executive who commended the women’s
action, were still alive, he would probably have relishedthe sight of Shilowa as evidence of transformed men’s
attitude in support of the advancement of the statusof women. Such transformation of men’s attitudes
is further punctuated by the presence of men in this
dialogue. The challenge, however, is to transform thisattitude within our private spaces.
Like the men at the 1959 conference, throughthis exhibition and dialogue, we say: “Makabongwe
Amakhosikazi”. Loosely translated from IsiZulu
this means, “Let the contribution of women be
acknowledged.” Malibongwe igama lamakhosikazi
means the same. On that note, I now formally declare
the Malibongwe Dialogue open for your participation.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENin thisjourney,
you cannot
be alone
 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENBRIGALIANTOMBEMHLOPE BAM

Thank you very much for getting us all
together. I would like to thank those
who put the Malibongwe exhibition
together for their wonderful effort.

Thank you, also, for giving us this chance to tellour stories. It is important to interact with younger
women, to share our stories.
Last week I attended a memorial service of acolleague of mine, Sophie Mazibuko. She was asocial worker and worked for the South African
Council of Churches (SACC).
Some of you will know of this organisation as
it was very active during the 1970s and 80s, whena number of other organisations were banned. It
was through the SACC that families of politicalprisoners were given support. Sophie knew thefamilies of every detainee.
I am sharing this story with you because I now
realise that we have not recorded anything about
what Sophie and her colleagues had done.
Sophie knew the families of every prisoner
that was on Robben Island. She knew where theycame from, and kept very accurate files, which had
to be hidden in case of police raids. Families of
ex-political prisoners were given monthly grants,
because they were discriminated against in thelabour market.
I say this because I now realise how important
it is for us to record the history, memories and theactivities of women during the struggle. I made a
vow after her death that I would write about thecontribution of this wonderful woman and of the
SACC.
One of the greatest things about the past wasthat because of the deprivation of information andknowledge, we relied on reading.
I want to encourage you, our daughters, in spiteof your busy schedules, to cultivate the disciplineof reading. Information and knowledge is very
powerful.
We took care of each other. The journey of life
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENthankyou forgiving us achance tocelebrate
our livesand also
for giving
us thischance totell ourstories MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

in the struggle cannot be undertaken alone. We
organised events without emails. We did not evenhave phones. We kept in touch and communicatedon a personal level.
People often ask, “What sustained the womenof the past?” We were sustained by our common
values, which bound us together and gave us thebasis for our spirituality, which motivated andinspired us.
We also took care of ourselves. Women arealways the care-givers, and at times, they neglectthemselves. What also kept us together was
networking with one another, and the knowledge
that in this journey, you can’t be alone. The
deprivation and the repression brought us closer.
People used to say they were coming to “borrow”
things. That’s how we lived, sharing everything.
We shared food, we shared everything, and that’s
very important. Sharing helped us to build ourcommunities.
Maybe we are living in a society now thatis different, but I want to say to you, we knew
everybody, we cared for people.
You had to know who your neighbours were, you
had to know who was poor, you had to know who
was imprisoned.
Nobody talked about ubuntu as a concept – it
was a way of life. And it was ubuntu that sustained
us. We were able to retain the values of caring forothers that our parents passed on to us.
Certainly, values have changed, morality
and ethics have changed, but there were certain
things that people did not do. Zikhona izinto nje,
ezingenziwayo. (“You don’t have to reason, you
don’t have to debate, it’s a way of life.”) And that’s
what we have tried to pass on to you, our daughters,
today, how to keep those values, so that there is alegacy we leave behind.
Thina ukuthi sinishiye ngelegacy yevalues nanike ize nibenazo ezo-values. (“Now we have left you
this legacy of values, you, too, ought to practise
them.”)
I think today you are what you are because we
had to sacrifice; we had to make sure that you
inherited, in the midst of the struggle, the things weleft behind for you.
Thank you for giving us a chance to celebrate ourlives; it’s important to celebrate with you.
Sharing like this, through this dialogue, is
one of the only methods of communicating our
experiences to you – you will not find thesememories in any textbook.
Enkosi – thank you.

Nobodytalkedabout
ubuntu asa concept– it wasa way oflife. And
it wasubuntuthatsustainedus.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENfor us
there wasgreat unity
10 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENySOPHIAWILLIAMS-DE BRUYN
M

alibongwe, thank you very much. I
always look forward to being in thecompany of young women, as well as
those who are in my own age group.
I think we can help one another, we can share ourexperiences with one another.
My experience fits into various stages. The early
50s and early 60s was the march, the Congress
movement, the Congress of the People; the late 60s,
70s and 80s was exile and then there was coming
home in the 90s, and up to this time.
In the 50s, we were involved in organising themarch with both my colleagues here, Bertha Gxowa(she used to be Bertha Mashaba before, and I was
her bridesmaid when she got married), and Amina
Cachalia, as well as those who are not with us
anymore, and a large number of women, scatteredwide and far, and who are still alive, but who arevery frail and old today. But they are still alive andcan also talk about the demonstration against passes
in 1956.
Brigalia spoke about unity amongst women.
Indeed, for us there was great unity, in the Federationof South African Women, under whose umbrella themarch was organised. The march was not organisedby the ANC Women’s League of that time which
is often a wrong notion. The fact is that the ANC
Women’s League was affiliated to the Federation ofSouth African Women,
like all the other affiliates.
I used to visit Amina inher flat at times, she was
bedridden and not allowed,
by doctor’s orders, toexert herself as she waspregnant and there wasan imminent possibilityof her losing her baby, so
she had to go hamba kahle(go easy). So we’ve comea long way with comrades

and friends, and I’m happy and grateful that we arestill together today, and that we support one anotherin our own old age and frailty.
So the “Great March” was perhaps the highlightof my life. People always ask us, “How did you doit?” Because they know, and we know better, that
there were no resources during that time. No money,
no resources, we didn’t even have telephones tocommunicate with one another, to pass on strategies
to one another, and there was no money to do
the things that such a massive organisation andmobilisation campaign required. But we marched,
20 000 women.
Now 20 000 women is small in comparison totoday’s numbers. You know yourselves that when
we have rallies nowadays, the people that turn up
at the stadiums are over 80 000, or 40 000. But this
20 0000 women for us was a great number, it wasa huge number, it was a volume of women. But weknow, Ma Bertha, you I, and Amina, we know that
there were more than 20 000, but the documented
number was 20 000. The number was lower thanit might have been because there were those who
were late, and were misdirected, they were turned
back, they were slapped, some of them were locked
up on the eve of the day and only released in theevening, just so that they couldn’t be part of thatmarch. So we know that it would have been morethan 20 000. Women came from Port Elizabeth, theycame from the Free State,
they came from Nataland so on, and from theTransvaal. We didn’t havethe nine provinces, we
had the old provinces atthat time. But this march
culminated from theprevious march of womenin the Transvaal, where wemustered 2 000 women.
Women in the otherprovinces said: “If theWe had strategised that if
the police came to arrest
us, all of the women would
kneel down and pray. Now
who was going to wrench
20 000 women kneelingdown in prayer off to jail?

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

11

the ANC
leadershipof the time
had not
recognised
womenTransvaal women can do it, why can’t we all be partof the march?” And so they rallied and organised andmobilised themselves in their different provinces.
The Eastern Cape women came from Port
Elizabeth and hired two coaches which cost them
£90 Sterling. Where did that £90 Sterling come from,
who was the kind donor? It was nobody else but the
women themselves. And how did they raise that £90
Sterling? They went to their branch meetings andover a period of time, they would make tea and theywould have baked scones, the humble scone, andwould sell them to one another in their meetings.
Others would slaughter their own chickens and cookthem into a curry or a stew, and sell this with mealierice or pap, to one another. Some would crochet,some would knit, some would sell clothing, and sothey raised funds to come to the Union Buildings. In
the different provinces the women did various things,
but from what I know, in the Eastern Cape, this is
how they did it.
We are also asked if we did not worry that these
women might let us down? Were we assured that the
women would come, how did we know that there
would be 20 000 women there?
Yes, we felt apprehensive. We wondered if we had
been too ambitious to think 20 000 women would
come. But we became more comfortable on the eveof 9th August, when women descended on the ANC
Headquarters, in Market Street in Johannesburg.
There, in the midst of a great frenzy, our comrades,
Mosie Moolla, Abdulla Jassat and Ebrahiem Moolla,
from the Transvaal Indian Youth Congress, with thehelp of comrade Kathrada (Kathy), assisted us tohurriedly organise blankets and mattresses, provided
by the Indian merchants around the city centre. This
was already a sign that assured us.
The second indication was on the following day of
9th August, when we – Helen Joseph, Lilian Ngoyi
and myself – were on our way in Helen’s car to
the Union Buildings, with Helen at the wheel, andwe passed the George Gogh railway track. We saw
women in black, green and gold attire in the railway
carriages, singing freedom songs. We felt extremely
excited and relieved.
But the truth dawned on us when we arrived at theUnion Buildings, where we were confronted witha multitude of women that were already there, with
their petitions in their hands.
You know, sometimes, we reminisce and welook back at that time and compare it to the times
of today. As Brigalia has said, lifestyles and values
are changing. Yes, the women of that time had greatvalues: respect, discipline, dignity and commitment.

12 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

“scaftin” in order to sustain
There was no needthemselves, no matter how
for us to say, ‘Excuse, meager it was. One of theparticipants, asked Mam’excuse me, let me pass.’ Bertha and I, on our way into
the auditorium today, “HowThey just opened up a did they come? Did they
over a period of days,
path by themselves for comehow did they come, when did
they arrive?” And we said tothe leaders, and thethem, that some came duringthat day and overnight. The
other women
ANC headquarters was inJohannesburg in the basement.
followed behind.

I mention discipline,
because when we arrived
at the Union Buildings, thewomen were standing ina great group. They saw
us and we chatted to themfor a while. When it wastime to walk up the steps,
Lilian announced to thewomen: “Now it’s time for
us to start marching up to
the Union Buildings.” They
just separated themselves
and opened up a path. There
was no need for us to say,
“Excuse, excuse me, let me pass.” They just opened
up a path by themselves for the leaders to head up
the march, and the other womenfollowed behind.
And they marched up those steps, dignified,gracious and proud. Some had babies on theirbacks. They had, what we call today, their“scaftins” (lunchboxes), they depended on nobody
for anything. They didn’t say, “Are we going to
be provided with lunch?” No, they depended onthemselves. They were disciplined enough toknow that they should pack something in their

The coloured Congress andAfrican National Congress had very little money torun our organisation. I was an organiser and worked
from a section of the basement hall.
Late Comrade Tom Nkobi occupied anotherportion of the basement and worked from there
as the national organiser of the African National
Congress. The Transvaal Indian Congress was given
this place to operate from, they had an office of theirown in the basement. We carried out all functions
and operations with the assistance of the Transvaal
Indian Congress. Some of the Indian merchants werewilling to give in kind, but did not necessarily want

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

13

to associate themselves with the Congress. They
didn’t want it to be known that they were assisting
this liberation movement or the African National
Congress, and would rather give in cash or kind.
So, our Indian comrades shared everythingwith us, like office space, Roneo machines, paper,
Imperial typewriters, stencils, etc, and sometimes
cash to carry out our operations when we were short.
Mam’ Bertha was telling the other ladies, outside
the auditorium, that when we wanted, say, to inform
five branches about something, then we would have
five sheets of paper and have carbon paper interlayered in the paper. So you’d handwrite everything
about the notification of whatever. The other way weused to do it was with the old “ squeegee”.
We used to wait for Dr Essop Jassat, who wasa medical student at Wits University – he was theexpert in sign-writing. He had beautiful handwriting.
Together with the late Babbla Salloogie, Abdullah
Jassat, Herbie Naidoo, Mosie Moolla and sometimes
Amina, we would prepare everything for Dr Jassat.
He would come straight from Wits, to find us andeverything ready. The discipline that you spoke
about, Brigalia, was there in our unity of purpose.
We co-operated and worked in harmony, allputting our hands to the wheel, together, roneoingduplicating, and pressing the letters on reams of
paper with the old-fashioned “squeegee”, thus
preparing the hundreds of leaflets we needed.
All of us, the youth of that time, and those thatwere still at school like Essop Pahad, and Aziz,
they would come from high school, and some of
my friends would come from the factories, and wewould all prepare the leaflets. We’d put the pages on
the table and we would collate them, passing on to
one another, until the last one, who would staple it.
Then there would be thousands of leaflets that stillneeded to be distributed. The word “deployment”
was not part of our vocabulary. Everyone’s
contribution counted; no-one was more important
than the other. The commitment and discipline wereequally appreciated.
The great march took place; Strijdom ran awayfrom us, and the women felt very jubilant. The ANC
leadership of the time had not recognised women.
The hierarchy kept a very low profile about thismarch and didn’t talk much about it. It was only
the late Robert Resha, and the Transvaal Indian
Congress Youth and comrade Kathy that gave a lotof assistance. But we carried on with our plans untila few days before the march, when late comrade
Walter Sisulu and the late Albert Luthuli, called
Helen Joseph and Lilian Ngoyi to their offices.

women hadrespect,
respect forthemselves
and respect
for their
leaders

14 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

d
,
r
s
t
r
s

They were anxious because things were beginning
to appear in the press. The women were asked, in avery rough spirit, “Now you women, do you knowwhat you’re doing?” And they said “Yes, we knowwhat we are doing.” And the men asked, “Andyou are going ahead with what you know is a very
dangerous thing, you know you can be arrested?”
And the women said, “Yes, we know we can bearrested.” The men then asked, “What’s going tohappen if you’re going to be arrested?” Lilian said,“The women know what to do if we are arrested.”
So Walter asked, “Now what is this that you say the
women know? What is it that they know they willdo?” The women said to him, “When we are arrested
there will be other leaders that will take our place.”
And they seemed half-heartedly satisfied with theanswer. But, Helen said, “We didn’t tell them thetruth.” The truth was that we had strategised, that if
the police came to arrest us, all of the women would
kneel down and pray. They didn’t tell them that.
Now when they knelt down and prayed, for theirs as
women was a natural and deep faith, who was goingto wrench 20 000 women kneeling down in prayer
off to jail?
And so the march took place. After the march,
the women went home without trashing the Union
Building’ gardens. In their anger, they could havetrashed the immaculate lawns and beautifully
manicured shrubs of the Union Gardens. After all,Strijdom had run away from them. Those beautiful
shrubs and those manicured lawns could have beena disaster but because they were disciplined, they
didn’t do that. Why didn’t they? Because they had
respect for themselves as women and had respect
for their leaders and they had dignity and pride andso they marched as they came, in a disciplined way,
they marched back to the bus stops, to the train
stations and to the taxis. What did they do instead,where did they channel that anger? Into the song,
Wathint’ abafazi, they channeled their anger into thatsong, “Strijdom you have struck a rock, you havetouched the women, you will be killed.”
They sang and they sang; they didn’t trash
anything.
When big marches take place in our cities today,
our people are beaten up, our cities are trashed, thehawkers are beaten up and their stalls are thrownaround and their goods are taken.
That is where they’ve channeled their anger– into mayhem, chaos and destruction. Not intosong. When you ask them, I’ve asked many times,“But why do you do this, why do you disrupt yourown properties, because what is in the country is
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

15

your own?” They will say, “No, no, we were angry
because, perhaps so-and-so minister or such-andsuch a premier didn’t come to take the memorandum,
it was given to some junior person or to a middle
manager, and so we were angry and that’s why we
did it.”
But the women, too, were angry, they were alsovery, very angry, when Strijdom did not put in an
appearance, but instead they contained their anger
and channeled it into something beautiful – thesong they sang and others, on their way to the train
stations, the busses and the taxis.
So those are some of the lessons that we should behanding over to our young people.
In exile, we were under the umbrella of the ANC asa liberation movement. Our children grew up in exile,
and were schooled in a British education system,
where beautiful English was spoken and the syllabus
was in English, the queen’s language. Our children
also learnt to speak the local Zambian languages,
IsiNyanja and Bemba. They grew up alien to theirown South African mother-tongue and culture. So we,the mothers, came together and decided we should
do something about this. We asked two comrades,
Sindiso Mfenyana (who was later the secretary of
Parliament in Cape Town), and his wife, a Russianlady, Rita, who were knowledgeable about South
African folklore, culture, song and dance, to teach it
to our children. Rita was very dedicated, warm, andhad a great love for children, but was also passionate,
decisive and practical.
The two comrades, “Malume”, as we
affectionately called him, and Rita, were given
the task of starting the “Mapututselas” (“Young
Pioneers”).The children were taught traditional
dancing such as the Zulu ndlamu, and gumboot
dancing. (My own daughters, Danielle and Sonja,
can kick their legs very high having learnt thendlamu.) Our children learnt arts and crafts, and they
were conscientised in their culture, folklore, andlanguages.
We thought that we should steer our children in

16 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

the right direction, so that they would know theirculture and so on. Coming home in 1990, after
having been given amnesty, and having to adjust,having been out of South Africa for so long … I
listened to Ronnie Kasrils, last night on 702, Ronnie
was saying when they asked him, “How did you
adjust when you came home from exile, was it
difficult for you to adjust?” And he said, “No, it
wasn’t difficult.”
But I want to say a little bit about my own
adjustment, having come backafter being away so long. I left
in 1966 to exile and we cameback 1990, so the better partof my life was spent outside.
I want to mention here, thatfor me, it was a bit difficult toadjust. Having got used to acertain style of life and manner,
you now come home, and had
to all over again readjust to

your new environment. So many changes took place
during your absence that you felt like a stranger inyour country that you left so many years ago.
Families, too, and friends that you left behind,
took some time to relate to again, until gradually you
break the barriers, and are able to accept and relate to
one another and respect one another’s space.
So I’d just like to say to the younger people herethat it’s difficult nowadays, and we can’t say toyou, “Look, live like this in the way that we lived.”
We had certain values that
we adhered to and there werecertain things that we didn’t do,that were just a “no-no”. Ourparents said to us that certain
things were for grown-ups,“Wait until you’re grown up to
do them,” and so you didn’t dothem, and you were disciplined
enough to not do those things.
Thank you.

Some would crochet,some would knit, somewould sell clothing,and so they raised
funds to come to theUnion Buildings.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

17

i would do
it all again
18 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

o

RICA

HODGSONI’m glad you said you were short of time
because my life is long, I mean in a month’stime I’m going to be 87 years old. I’ve beenin the movement for almost 60 years, it’s ahell of a long time. I’ve got a long story and I’mwriting a book so one of these days, before I die, I
hope, I’ll finish it.

When I was phoned by Naomi Warren of the
Nelson Mandela Foundation and asked to speak
today, I said, “What am I to speak about?” She said,“Well, we want to give young people lessons tofollow.” I can’t give any of you young people any
lessons whatsoever. And the reason I can’t is because
you are all very well educated, you have degrees,
you have ambition, you have good jobs, you’ve
already made money or you’re so ambitious that you
just want money. And we didn’t have any of those
things, I mean I have matric, and that’s as far as I
ever went. I started nursing but unfortunately I had
to give up before I finished and I went into politics.
Actually, I didn’t go into politics, I was thrown into
the deep end.
My very first job in the movement and I say“movement” in broad terms because I had a lot ofbosses – I didn’t know who they all were. Yes, that’s
right, I was not always sure who was giving me aroof over my head or food on the table. Whether
it was the Communist Party or African National
Congress or Umkhonto we Sizwe (MK). But
nevertheless, I worked with some wonderful people.
My very first job was with my late husband, Jack
Hodgson, who was the national secretary of the then
Springbok Legion. The Springbok Legion was thefirst ever anti-fascist ex-servicemen’s organisation inthis country, and the second next to the Communist
Party then, that had no colour bar at all. And it did
a wonderful job in the years that it lasted. It was for
ex-servicemen and the idea was to bring into civilian
lives the ideals for which the Second World War wasfought against Hitler.
To do away with racism was the main thing, themain thing that motivated me anyway, and the ideaof freedom. So on my very first day, my husband
offered me a job as a fundraiser, I wasn’t married
to him then. I said, “What’s fundraising?” Then, I
had no idea, I’d never done anything else. And hesaid, “Well, you go out there and you get money,”because no organisation, as Sophie said, can workwithout money, and I became a fundraiser, comrades.
Albie Sachs was speaking to me privately the otherday, and said, “Rica you were the best fundraiser
the movement ever had.” Well I don’t think that’s
strictly true but it’s what I mainly did. Anyway, I
said, “What’s fundraising?” And he said, “Well, you
go out there and you find your salary, that’s your firstjob. If you don’t come back with money, you don’t
get a salary.”
From there the Springbok Legion threw its weight
eventually behind the Congress of Democrats, which
was the white wing of the Congress Alliance, ANC,
Indian Congress and Coloured People’s Congress.
Then I became the fundraiser for that organisation.
I was told what to do, I never asked. Some of thethings I did briefly are what I’m going to now tell

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

19

wherewere thebombs first
made? inmy kitchen,with an oldpestle andmortaryou. I did that job, then 156 people were arrested in
the Treason Trial, including my husband. I became
the fundraiser for the Treason Trial Fund, andeventually also the secretary. Because you had tojust take jobs, I mean, nobody else was there to dothem. While you were fundraising you were told totake over the secretarial work, so I did it. I think Mr
Mandela must have been one of my bosses at thattime.
After the Treason Trial, there were far more trials
happening in the whole country and so the South
African Defence and Aid Fund was formed and I thenbecame the secretary-plus-fundraiser for that fund.
In 1954 I was banned, which explains why I wasnever at the Women’s March, I’m afraid, nor was I
at the Congress of the People. But it didn’t stop me

and Amina’s late husband, Yusuf Cachalia, fromcollecting all the food for the 3000 delegates at theCongress. If you remember, there were two famous
banners. One said: “Soup with meat” and one said:“Soup without meat.” It was the women who did
the work there. Early in morning they came, they
had to wash and scrub out oil drums and make fires
in the open to cook for their Congress and people.
And trestle tables were erected and they cut foodto make soup with and without meat all day. And
there was bread, there were lots of things donated,
we didn’t pay a penny for any of that food, it was all
donated from Yugoslav butchers who’d come over,from bakers who were sympathetic, from all kinds ofpeople.
From there, I was banned in 1954. But, I’ll skip
now because in 1960 Sharpeville happened andthen we were thrown into detention, thousandsof people were thrown into detention, men andwomen. And what I remember about that detention
was when we had to move from the fort (the
Women’s Fort, now part of Constitution Hill), we
didn’t know where we were to be moved to.
And this is where women really showed theirstrength. When we were told to move, we said,“We’re not moving, we’re just not moving, andthat’s it.” And we lay down on the floor when wewere supposed to go, we were supposed to pack,and then we, all the women, lay on the floor anddemonstrated, “We’re not moving, do what you likebut we aren’t going. Our families are all here; wecan’t go anywhere else around the country.”
When the police vans arrived to pick us up andtake us off, and they asked the matron, and in her
favour the matron of the fort in those days was anamazing woman, I mean we had some hefty women
there, you know, how were the wardresses going tocarry us out?
She said to the wardresses, “You carry them out.”
Well you know, I mean, it was a problem, there were
21 of us. And so these men came in their vans andsaid, “We’ll do it, we’ll take them,” and she said,“You don’t put a finger on my women!” Now that, I
never forgot. Solidarity from all queer places. So wewere taken like sacks and carried out, I mean I reallyfelt sorry for the wardresses, poor things, they were
having a hell of a time carrying us down and justthrew us into the vans.
We were taken to Pretoria, which is a real hellholeof a jail, the worst ever. After that, we women started
a hunger strike in Pretoria, because nobody would
tell us when we were going to leave, what was
happening to us and it was difficult for our families

20 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENto get there. We then staged a hunger strike and wesent a message out in Helen Joseph’s bun in her hair
to Nelson Mandela in the Treason Trial because
she was allowed out every day, she was one of thetrialists, to tell them that the women had gone on ahunger strike. So then the men joined in, in their partof Pretoria, wherever they were. That was just an
episode I thought you’d like to share with me.
Then we were taken to, well
we went to other jails, but wefinally finished up at home backto what I had called “normallife” but it was never normal.
MK was formed in 1961 andmy husband became the firstbomb-maker, he had certain
skills. He’d been a miner andalso served in the “Desert Rats”
Tank Corps of Montgomery’s
6th Army during World War 2,
so he had some useful skills.
He was one of the founding
members of the MK.
Where were the bombs first made? In my kitchen,in my kitchen, with an old pestle and mortar. The
pestle used to belong to my mother, one of theseheavy, heavy brass things. Jack was never a wellman, my husband, he was always sick from the day

I met him, always had problems but never stopped
working, till the day he died and never lost his
enthusiasm for freedom in South Africa, ever.
Anyway, there was my son at 14, helping hisfather grind the gunpowder. One day one of his
friends came to visit, we were under house arrest
then. And the friend said, “What are you doing?”
Spencer said, “My father’s just experimenting, youknow, he’s got time on his hands
under house arrest here.” Thiskid was very good at science, hesmelt the mixture and he said,“My God you can make bombsout of this, do you know that?”
And Spencer said “Don’t besilly, I mean …”
In comic number two of thelife of Nelson Mandela, Nelson’s
talking in that comic about
the first bomb. They went toexperiment at the old brick fields
near Bedfordview and at first thebomb didn’t go off, and my husband jumped into thehole to go adjust it because it was his bomb and thengot out and then you just saw this thing going off
and Nelson saying, “It’s worked!” And they were allsafe, they didn’t lose any limbs or anything.
And now for my comrade over there, Achmat

And then we,
all women, layon the floor anddemonstrated,‘We’re not moving,
do what you like but
we aren’t going.’

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

21

to doaway with
racism was
the mainthing that
motivatedme

Dangor, who can’t use that word (comrade), I don’t
have an inhibition about it, I have used it for 60
years. At that time I did what we then called the“Indian collections”, and I wanted to say for yourbenefit and any other Indians who may be in the hall,for everybody to know that at a certain period in our
history, a very important period, the Indians became
the backbone of the struggle in the manner in which
they gave money in this country.
It was never easy, it was always like drawing
teeth, but they gave, and God forbid you should everwrite a receipt out for them. So everything camein cash and you wrote a receipt saying, “a friend”
and “a very good friend”, depending on how muchmoney they gave.
Anyway, I wanted to say how eventually we weretold we had to escape, Jack Hodgson had a special
job to do in Botswana, then Bechuanaland, a British
protectorate. Unfortunately we were in possession atthat stage of British passports, my husband and me;
our South African passports had been confiscated in
1954.
So we escaped and we got there but now we
had British passports and we were in a British
protectorate. Nevertheless the Brits deported us fromthere to Britain. There was a kidnap attempt on us
by the Special Branch of the South African apartheid
police, while we were there, but anyway we got
through that.
So it’s been a long and dangerous life, comrades,
but I would do it all again.
I then got to England, now the Rivonia Trial
had just started, and I had to work. I was, in the
beginning of my marriage, the main breadwinner, I
mean I also sometimes didn’t get paid at all, but thatwas in the lap of the gods, you know. My husband
hardly ever got paid I think, but he worked, hecarried on regardless, so somebody had to bringbread into the house. So I needed a job, and anyway,
I still wanted to do a job that was worthwhile.
I knew all about the work of Canon John Collinsof St Paul’s Cathedral, me the atheist, and I had toprove myself first. I did, by organising a function
before I started work and it was successful. We got
Robert Resha and Ronald Segal to speak and it went
well and people gave us money in England; it was
my first ever attempt at getting money.
I forgot to mention, comrades, I was also thesecretary of the King Kong committee while I was
still working for the Treason Trial Fund, during the
break in the proceedings. I got the job, by the way, as
fundraiser for the British Defence and Aid Fund andsecretary, dual work. I worked there for 17 years,

22 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

because thousands and thousands and thousands ofpeople were then being thrown into jail in South
Africa. There were less and less breadwinners
around, the children were starving, the wives werestarving. Therefore
something had to be done.
Now the fund was bannedin South Africa, and so we
couldn’t just send money
in under our name, we had
to devise something and
we did. We devised a very
easy plan, but agents thatcame over from Gordon
Winter to Williamson
never, ever discovered
who was paying thesefunds into South Africa.
We paid for all the trials,
including the Rivonia
Trial.
We saved all those
lives that might otherwise
have been hanged. We sent millions and millionsof pounds, in cash comrades; I used to go with ashopping bag to the bank to get the money, every
two months, to pay the families in South Africa.
And we got people from all over the world, not only
England, but Ireland and Holland and Norway andSweden and Denmark and all over, to write lettersto the families individually and send money andthat’s how they survived, that’s how the children
managed to go to school, comrades. As I said, I
have no lessons, I never had a skill, I never, ever,
ever applied for a job. Thank God, I mean, I would
not have been able tosay what I was capableof doing. I didn’t haveanything. I never learnt totouch type. When I cameback to South Africa I
worked for Walter Sisulu
as his PA, but again I
wasn’t asked for anything.
Why, what drove us?
That’s what I’m asked,
what drove us? That’s
why I’m writing a book,so that I could pass on,
maybe, some lessons toyoung people.
You’re not going to getanywhere in this country
until you’ve got proper
freedom. And proper freedom means freedom frompoverty for everybody and for all people and literacy
for everybody.
So there’s something out there besides just money,
comrades, and besides just yourselves, that should
drive you. As Vuyo Mbuli in the mornings (onSAfm) says, “Go out there and make a difference.”
Do that comrades, that’s all I’ve got to tell you.

The Indians became thebackbone of the struggle
in the manner in which
they gave money in thiscountry ... everything camein cash and you wrote a
receipt saying, ‘a friend’and ‘a very good friend’,
depending on how muchmoney they gave.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

23

a better
life for all
24 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

l

AMINA

CACHALIAT

he important thing for me to say is that,
we in this country, in 1994, we pledged“a better life for all”, and we haven’t
reached that yet. When I look at people
all around South Africa and I look at the rateof poverty and the growing unemployment, wehaven’t really done all that much that we can
praise ourselves for in the last 13 or 14 years.

We’ve come a long way, there is so much to do
and the quicker we begin to do it, the quicker we canachieve a better life for all our people.
I lived a very wonderful existence all my life.
I became politically active at a very young age
because I came from a political home. My dad was
already involved with Gandhi in the very old yearsof struggling in South Africa. So it was natural forme to realise that something was dreadfully wrong inthis country and that I’ve got to let it come right.
I found myself joining organisations like theIndian Youth Congress so many years ago andputting up posters, dishing out leaflets and organising
meetings and just doing basic activist work all mylife, in the hope that some day, we’d have a different
South Africa.
We were always divided and ruled by a regime
that we would have liked to bring to their knees
many decades ago. We struggled tremendously
for that day to happen. It finally happened, many
decades later.
But the important thing for me was, all thosemany years ago, the deprivation of women in oursociety. When we were organising even for the
20 000 people that were going to go to Pretoria forthat occasion, we found it extremely difficult because
we had to do our organising at night. And visiting
factories in the day was easier because we used to
go to a factory and talk to a shop steward, and talk to

the women about the march and its importance. But
it was the Indian women, coloured women, because
we were so divided and ruled, that we had to go to atnight mostly.
We got a group of women together in Fordsburg
and the old Vrededorp, and Doornfontein and various
other places, and women would come to meetings.
The Indian Youth Congress were the people thatpicked up these women for us from there and theywould come at night to my flat and from there wewould set out on foot to organise for the womenthat were supposed to come to the Union Buildings.
It was a tremendous organisational period for us.
We went from door to door to organise and we had
to do that because we had to get the permission of
the fathers, of the brothers, of the husbands, if theirwomen could come to the August the 9th march toPretoria.
And as we went from house to house, the men
would have come back from work or their businesses
or whatever they were doing, and the women wereusually home. We had to talk to them about themarch and about all the necessary information,
getting there and giving them a pledge that it would
be peaceful, that they would not get hurt, if the

When I went to prison in 1952 for the Defiance Campaign,that was a highlight for me.
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

25

in 1994, we
pledged ‘abetter life
for all’, andwe haven’t
reachedthat yetpolice came, that we would take care of that. Andin many cases the husbands said, “Well, you cantake my wife along or my sister or my whatever but
you’ve got to be absolutely sure that nothing will
happen to them, they will not get arrested.” Well that
we couldn’t pledge because we couldn’t tell themthat they would be 100% safe on that day, but wetold them that it was going to be peaceful and that’s
what we pledged.
And they could all gather at the one spot, at theold Red Square, or at my flat, or any place where
they chose to go, we would find transport for themor we would take them to the station and takethem off to Pretoria. It was such an experience thatorganising, and for many years later it stood us invery good stead, because we knew exactly how to go
about organising our people in various areas.
But the most important thing for me is not that
actual march, really, that was a highlight for many,
many of us. But when I went to prison in 1952 forthe Defiance Campaign, that was a highlight for me,
because it put me in the same cell with other people
and I learnt to realise so early on that my aspirations
and my hopes and my desires, they were not only
mine, they were throughout the length and breadthof South Africa. We were shoved together in one
cell; two cells really, one big one and one small one.
And we were 29 women who went voluntarily toprison in 1952, 26 August – the first batch of womenthat went to prison. That was so important for me,
personally, because here I spent, for the first time in
my life, time with women, other activists in prison– slept with them, ate with them, cleaned the toilet
with them, cleaned the courtyard with them, which
was absolutely spectacular, it was clean already.
Boksburg Prison was one of the cleanest prisons
those years, but nevertheless we had to get up in themorning and do that.
Here I spent time with all types of women, one
coloured woman, ordinary African women andIndian women, we had one prison for coloured
women and African women. And we ate the same
food, cleaned the same courtyard and we sang
the same songs. We absolutely identified with the
new South Africa that was going to come many
decades later. It was so important for us to live
together because there was always, in every group inSouth Africa, the divide and the rule that the racist
government had achieved.
We never knew that. When I say we, it means a
lot of the Indian women, not me personally, because
I was privileged, because I had friends and I had
other activists that I worked with. There were so

26 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENmany other people who just had a sort of employer/
employee relationship all along with people. And
there was never an idea of getting any dignity
and any freedom across from that perspective,in our homes, in our areas where we worked andeverywhere. Because there was continuously this
employer/employee situation, where people justtreated other people as workers and bosses and it
never came to anything else. In our organisations,
it was different. I think to a certain extent thatsituation still exists in South Africa, in spite of thefact that we are free now.
We are not equal yet. Our great slogan when
we came into being was “A Better Life for All”
and that has not quite taken off yet. We still findunemployment to such an extent. Goodness me,
we’ve got to come to terms with South Africa andsee that that slogan takes off.
When I saw a clip on television not so long ago,on Women’s Day, I’d just come out of hospital, andthere was this lady walking in Soweto and she was
asked what better life has she had? She was doing
her own thing, she was walking to work or going
to sell whatever she had and being poor and being
disadvantaged, and I thought to myself, “Yes, wehave failed in the last 13 years of freedom.”
We have gained a great deal and we’ve madewonderful progress, which we keep telling ourselves,

but we also have become such a greedy country in asense and such a personally greedy people, where wejust want to amass money for ourselves continuously.
And we seem to have forgotten this wonderfulslogan, “A Better Life for All”. We haven’t reallycome to terms with that, not yet. There’s still such along way to go. We have come a long way but there
is still so much to do and the sooner we begin, themore we can achieve “A Better Life for All.”I lived a very good life, all my young years. I met
young men and women of all colours and creeds. Allof us were dedicated to the cause of freedom. I got
politically involved at a very young age, because I
came from a political home. It was clear for me torealise that something was dreadfully wrong in thiscountry and I had to help to rectify it.
I found myself joining organisations like theProgressive Women’s Union, the Indian Youth
Congress and later the Federation of South African
Women, the Human Rights Committee and the PeaceCouncil. I joined other activists when we had to put
up posters, hand out leaflets, organise meetings andprotests. We did the basic and dangerous jobs, but I am
proud to have done that all my young life in the hopethat some day we would have a different South Africa.
The regime would end. We struggled tremendously
for that day to happen. It finally happened, too many
decades later.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

27

we are thepillars of
our families
28 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENGRAçA

MACHELI’d like to thank the Nelson Mandela Foundation’s Centre of Memory and Dialogue
for putting together this gathering. I am
humbled by some of the things I learnt, andothers I was reminded of, which together havemade me reflective this morning.

What I would like to suggest is that this kind of
dialogue continues. Our generation, the old guard,
have been failing to tell our stories properly. You canwrite a book, but there is nothing that can replace
direct contact and conversation. I must confess that
if there is one way the Nelson Mandela Foundation
has failed, it is that we have allowed people like
Walter Sisulu to go without having given him an
opportunity to talk to young people.
People like Govan Mbeki and others are gone,
too, and with them a part of our history. We should
continue to have this kind of conversation with theleaders who are still with us.
We need to listen to them. We need to connect
the two or three generations which are in between
and say, “Yes, this is how it was, but how is it today,
what are the challenges young people are facing,even with the deep will of relinking the chain?” I
would like to think there is a chain of life, a chain ofvalues, which was passed from those days to today.
How does this chain renew itself?
Sometimes we are puzzled about how to talk to
our children. My family, the small family which
I came from before I joined the big family of theMandelas, in both my two families, I have threeor four generations. It’s easiest to talk to the older
generation. When it comes to the younger ones, it’s
extremely difficult – I’m not so sure whether I’m
being the role model I should be to them. We need totry to understand and we need to connect the chainof life, so that we reinvigorate it and make it useful

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

29

I would
like to think
there’s achain of life,
a chain ofvalues,which waspassed fromthose days to
today

for whatever the needs and challenges of today are.
Having said this, one of the things which puzzles
me, is how we came to a situation where we facesuch high levels of sophisticated violence, which
is being committed against women, children, andthe elderly. You know stealing a cellphone is one
thing. You don’t need to rape and re-rape, I mean
to humiliate completely another human being, justto take a cellphone. It is done to the elderly, it isdone to women, it is done to children. We are thewomen, those pillars; the pillars of our families. I’m
not taking away the responsibility of men, but I’msaying we, the mothers, the grandmothers and thegreat-grandmothers, this is something we need to sit
down and talk about. What is happening, how is itfrom my womb I end up with this kind of child who
looks to his sister, to his niece and does the kinds ofthings which are happening?
Yes, we have issues with the political continuity,
but I think we have fundamental things which haveto do with that small-style family that we come from.
The family has given us the values we are talking
about. With my mother and father, my brother, myuncle, it started with the family.
I don’t think we’ll overcome the issue of violenceagainst women, violence against children, without

30 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

asking the questions: What is the family? What is the
structure of the South African family? What is goingwrong with that family? How it is to become again the
nurturing space, the loving and caring space, which
every single human being in this country relates to? I
think we have fundamental problems there.
The judiciary system has to punish, and punish
very severely. It has to keep thosemonsters out of society. But manyother monsters will spring up if
we do not go back to the source ofthe problem. We need to continue
this kind of debate. When we talkof political commitment and theconnection to your community, theseneed to be fundamentally linked to
the family.
Many of our young people in their 40s, 30s, and20s, have never had the family I’m talking about. It
was broken, it was broken by someone and becausesome of them are becoming parents without having

it themselves, they can’t transmit to others. Have you
noticed how many families are being broken?
You go to the schools and ask how many of thekids come from broken families, and then you realisethat teachers can’t cope, they absolutely can’t cope!
The fundamental social constructions which givea sense of belonging and a sense of structure arefamily and school. School cannot doit alone without family and family
cannot do it alone without school.
The challenge we have is exactly
that: how do we regain this, thatanchor, which is our family, andthe values that will lead people tochurch?
I just want to say it has been sucha privilege for me, really, to sit andlisten. I know all of you, but it was a humbling
experience to sit and listen to you today. We need totalk, young and old, so that our discussions can leadsomewhere. Thank you for coming.

I just want to
say it has beensuch a privilege
for me, really,
to sit and listen.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

31

The Malibongwe Exhibition, curated by the Apartheid Museum, wasdisplayed in the foyer of Mandela House from March to June 2007.

32 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENLET’S DIALOGUEPANEL DISCUSSION
Sibongile Mkhabela facilitated thequestion-and-answer session.

I’d like to expand the panel, in terms of
responses, Mama Bertha Gxowa is here,
Mama Vesta Smith is here. So as questions
come, I’d like to turn this into what Sis’
Hlophe was talking about, an inter-generational
conversation.
We have several generations here. We have two or
three, maybe four. And we’re going to have a goodinter-generational conversation, having been started
by the ladies up here, and having Ma Bertha and Ma
Vesta here to also be respondents on some of thequestions. Ma Graça Machel, I think you come after,
I think you’re another generation. We’ve got about
four, five generations here, and that should be a very
vibrant conversation.
We could possibly be starting with a statement:
we’re nowhere next to being properly free. And I
think I would add, freedom is not given, you can’t
have freedom on a plate.
No-one is ever going to deliver freedom to you
and I suppose one of the mistakes we’ve made is totalk as if someone is going to stand at your door anddeliver empowerment. There are things you can’t
deliver because people must claim them and freedom
is just one of those things that you have to claim, it’s
never going to be delivered.
So where are we right now, today, at a point
where “A Better Life for All” is being, or becoming,a distant dream for most people, especially womenand children? What are the questions that the othergenerations might have, questions, comments andways forward in fact?

Freedom is not given, you can’t
have freedom on a plate.
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN33

NOKUKHANYA

JELE

I

’ve heard you speak of things that are different now from when you were all striving to give me the opportunities I have,thanks to your sacrifices, but I want to talkabout things that are still the same. The realityof it, is that we’re still here and as was heard in
the room here today: “Let’s deal with the racial inequalities first, then we’ll deal with these
women’s issues later.”Today we have the resources, we have the humanresources, we have the monetary resources, and yet
there’s a sense of complacency and a difficulty ingetting individuals to simply sacrifice a Saturday
afternoon. As a lawyer, what we do is we try to getthem to do that, one Saturday afternoon a month togive free legal advice.
You have no idea how hard it is to get lawyers
to do that. They will commit to 20 hours a year of
pro bono work, nothing more. Twenty hours a year
is nothing compared to the amount of work that isneeded to make sure that we continue the work that
all of you so arduously worked at for such a longtime. Today, how do we achieve that commitment?

MICHELE

RuitersYou’ve spoken about 20 000 womencoming together through amazingorganisation without any modern
technology.

How do we get a women’s movement started
in South Africa again that ignores race and class?
Not ignores in the sense that we don’t address
those issues, but ignores it in terms of bringing us
together as women. How do we get gender to be themost important issue that brings women together,because today, still, women are second-classcitizens in this country? We’ve struggled since 1994
to start up a women’s movement in South Africa.
How do we go about doing it, is it necessary?

34 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENBERTHAGXOWA

Thank you very much. I just want to say
in adding to my colleagues’ memories,that one other thing which was very
important with us was planning.

People ask us why did we choose a Thursday?
Women were very strategic, my colleague, my friend
here, Hlophe, spoke about the church, and Sophie
just explained what we were going to say once thepolice came, we’d all kneel down.
And in fact, that’s why we actually preferred
women to put on their church uniforms, because at
the time when the police come we are going to turn it
into a church rally, not a political rally.
And we chose Thursday specifically because
Thursday is a manyanos day (a day women havechosen to get together at church without the men,
and wearing their uniforms) for women in thewhole country and those days, Thursdays, we used
to call “Sheila’s Day-Off”, the domestic workers
were off, that’s why.
So there was that element of planning and it wasvery strategic, women were very strategic. Wellthere’s not enough time really to tell you the realthings about that day today. But I want to cometo this, when will you come and form one, united
women’s movement like we did? You see, with us,
the Federation of Women got together, the workers,
professionals, the church, everybody was affiliated to
the federation.
Today my problem is that when we celebrate thesedays, for instance, August 9th, now government
appealed and said August 9th is a national women’s
day for everybody, we are too fragmented.

This one celebrates in that corner, a little thing
here and that one in another small stokvel that side
and another one that, we never come back together.
I think if we can begin now, when we celebratethese days, I know we can’t bring the whole country
together, but at least we can share these experiences
and bring everybody on board. Everybody must
understand what was happening with us, I think thatwill assist us. Thank you.

I just want to say, and this is very dear to
my heart, the Federation of South African
Women has never been disbanded, so ifanybody wants to know how to bring women
together, get in touch with women who werein the Federation of South African Women.
– Sophia Williams-De Bruyn
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

35

BRIGALIA NTOMBEMHLOPHE

BAM

I

think that we are struggling with this idea
that, if we form a women’s movement, thenwe are going to solve all our problems. I
think let’s also be realistic. The reason thatwomen got together back then, and it was a little
easier, was that there was a common enemy andthere was a common vision. Generally, there were
things that we all wanted as women, and we had acommon call.
We have now 82 registered political parties andthis means it’s becoming more difficult than ever for
women to feel that their first loyalty is to the political party. Women of today perhaps also don’t feel thesame loyalty to a movement we did back then.
I come from a church tradition, as do many others.
There was a time when there were something like
50 denominations in South Africa. Today, there areover 350, the religious landscape is also becoming
more divese. Today, the loyalty is more often to yourchurch rather than to the movement. So there are
new crisis areas that we have to look at.
But, in spite of that I think we should try. Now
I’m here to sell this idea, please give me a chancejust to do that.
Zanele Mbeki inspired many of us when we
worked very hard with the women from the Democratic Republic of Congo, for two years.
We in South Africa found ourselves forming, notin a conscious manner, the South African Women in
Dialogue (SAWID), because we realised that after
1994, we were more divided than we will ever think.
It was almost impossible for
us to meet.
It is still difficult to meet,even for those who belong
to the same political party,
for those who belong to
the same church, for those
who belong to the same
stokvel, and we were moredivided on all grounds– class, religion, anything.
So this is shameful, there
must be something that wedo. So this SAWID idea isthat, let’s call it a dialogue,

because if we call it a “movement” we might get into
trouble. Somebody might say, “Who’s right, whose
mandate do you have to form a movement?”
I tried it when I was overseas, it didn’t work because
I didn’t have a “mandate”.
Now we have one, andI’m selling this. What’s
going to help us to deal withthese problems is to have acommon theme, a common
cause that is a reality, andthat is poverty.
We sent two groups, one
to Tunisia, one to Chile, tosee how, as women, they
are dealing with the issue ofpoverty, because they have

Theoretically, I think
the government hasdone everything in theConstitution. So those of
you who want to do somethings and give volunteer
time, please come to us,
SAWID.

36 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

fewer resources than us.
So now we are working on this project and wewould like to invite as many of you as possible tojoin us. You don’t have to belong to any party, pleasecome. You don’t have to be any class, please come!
And we are trying to see how we can work together
with our various government departments on this.
So I’m just saying, here is a movement, a movement that dialogues. We talk to one another; we try
to communicate and dialogue because in our experience, all of us and the world over, you can’t deal
with racism only through the law. The more you
legislate as they’ve seen in United States, the more
the people resist. It’s an old thing – we find that in
Brazil they are worse off than us, United States isworse off than us.
Theoretically, I think the government has done
everything in the Constitution, the foundations
have been laid. So those of you who want to do
things and volunteer time, please come to us,
SAWID. We will welcome your skills, we’ll welcome your time. If you have a little time once amonth to take one girl, please, you are welcome.
There’s another movement, started by Stella
Sigcau, that I’m encouraging amongst women. We
call it “Plough-Back”, the National Plough-Back
Trust, because we discovered that many of us, have
our origins in rural communities. We left our ruralcommunities and when we go back, we find that they
are very much poorer than us, because we have beenable to live in Johannesburg, in Pretoria, to get goodjobs and so on.
But when we go back home we discover that there
are serious problems of resources, like perhaps nonursery school. So these are new things we need tothink of, our new way of freedom. Adopt one family.
When I was working in Geneva for instance, theSwiss families adopted 65 families in South Africa,
that’s all.
And then yearly, I collected money from each andevery of those 65 families. Once you do that, thenthere’s a future for them because they can have an
education …
And so these are some of the things we need to
begin to think of, and not assume that Minister of
Education Naledi Pandor will be able to find moneyfor every child in South Africa. Your R300, yourR500, honestly, it’s amazing in school fees what thatcan do.
So those are some of the things that we can begin– all of us – to do, not big-scale things, but small,because if you do it with one family, with one girl,with one boy, it’s amazing the things we can do.

STANLEYMANZINII’d like to say first of all I’m overwhelmedwith this meeting and I feel that you guys
have done a lot for the freedom that we have
today. I believe that the biggest thank youthat you’d expect from us is if we take off from
where you left off; even though you are still going on, if we continue to live the legacy for ourchildren.
Well I’m from an engineering background and we
don’t have a lot of women there. One of the things
Ma Hlophe mentioned, is that women, they studied,they went to school. Now most of us, we don’t want
to go to school. Someone once said if you want tohide something from a black man, put it inside abook. Now those who have studied, we don’t sharethese skills with the others. For example, if you havegone and done engineering, you as a lady take offsome of your time and go to those rural areas andeducate some kids. But most of us we expect to be
paid to do this.
With my wife we have gone to the rural areas
where you say, “I don’t expect someone to give me
the money but I will use what I have to get what
I don’t have.” They didn’t have money, but they
had talent and they used that talent to get what they
didn’t have. And I would just like to encourage eachand every one here that, if you can learn and strive
for perfection and strive for doing good, money will
just follow. Use what you have to get what you don’t
have. Thank you.

MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

37

SINAH GWEBU

Thank you very much, I am representing
Disabled Women of South Africa. WhenI grew up, there was a thing called
letšema, whereby the community will go
and help the people next door or even, you know,
the community would help each other.
But today it’s another environment where you’relooking at yourself only, you don’t care to help
your neighbour or even one disabled woman, who
you can just lift to work or even help to raise thechildren.
We must start helping each other. I can see
now that when you want to plough back into yourcommunity, you have to love your community, andto start seeing people on the ground. If you are up
there, not even going to your people down there, youare missing a lot.
Last year there was a movement launched in
Bloemfontein, whereby different women gathered.
From Bloemfontein they went to Pretoria and the
movement is still going on, whereby provinces arelaunching branches that are part of this movement.

So we appeal to all the women, all races, to comeand join that movement.
I ask women to support disabled women as well,because we are an aggressive movement now. We
need support; we are not going to say we are goingto wait for a plate to be brought to these women, but
we are just going to go on and on and on fighting
for that plate.

THANDI MANZINIT

he few things that I’ve picked up fromthe speakers is that, whatever they did,they did it out of nothing. As women,sometimes we wait for someone to dosomething for us.
I know sometimes that we can blame ourbackground and say “It’s how I grew up”, because
sometimes as girls, we are brought up being thislittle princess who’s waiting for Prince Charming
to do things for you. And what I’ve learnt throughlife is that it doesn’t work like that. We need totake the initiative, nobody is going to ask you to do
things, but you have to stand up and go after what
you believe that you want. As women, we have apull him/her down syndrome. With them, they were
supporting each other.
And again, I believe that they say that it takes
one woman to bring a child into this world but ittakes the whole village to bring that child up, charity
starts at home. When I grew up, even though I had

neighbours, I looked at them as my mothers andmy fathers. I had to answer to them about what I’mdoing and today that is not how we are.
Charity does not begin at home with us anymore
because even our siblings today, you don’t knowwhat they are doing, you don’t know where they are.
If you’re not making an impact in your own home,
how can you make an impact on the community andthe country and the world?

38 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENSHIRLEY MABUSELA

I

feel very honoured to have just been here thismorning. First of all looking at the exhibitionand listening to the stalwarts who are addressing us here today, to remind us we are
not so young anymore, and to remind us about the
responsibility that we all have as women.
We all have some kind of gift or potential ability
which I believe is important to be shared. When
we talk about sharing, this is what we are doing. I
also think that we all come from somewhere, weare based somewhere, you know, in your locality, inyour township, you belong to churches as Brigalia issaying, we belong to stokvels, we belong in various
little groups. And I believe that, if we go out of
this dialogue today and make a difference in thegroupings that we work with or we belong to in ourown communities, those small groups, we will haveachieved something.
Because it’s true that we still don’t have a goodlife for all. We need to look at what it is that we
can do in those small groups in our own areas, toimpact positively. We are in families, we’ve got
daughters that we are raising, how are we raisingthem? We’ve got sons, let me emphasise that, whom
we are raising, whose behaviour is impacting, either
positively or very negatively, on women’s ability to
become who they are and to make a contribution insociety. I plead with all of us, that we go back andbe the best we can be where we are because that iswhere the people are. Thank you.

DELPHINE SERUMAGA

I’m the director of POWA (People Opposing Women Abuse). I want to say that I
envy all of you, I’m jealous of what you’ve
all done.

Because today, as an organisation, we feel that
we’re being activists but we have an issue of activism
becoming a bad word or feminism becoming a badword, to a point where when I’m asked what myoccupation is on a form I write “activist” because I’dlike to promote that.
I think activism is the spirit of what would bringit all together. I agree that it’s not just about creating
just one movement and I think women are nothomogeneous, therefore there are many different
things that we can do as individuals. I’m so proud tobe in your presence and I’m not sure that we can dowhat you’ve done. All we need to say is that we’ll try
and carry on the work that you have done. We’ll pushourselves and we’ll remain activists because I believe
you were true activists. You embody the word ofactivism and we will try and follow through with that.
MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMEN

39

NELSON

MANDELAFounder of the Nelson Mandela Foundation, Nelson Mandela,
makes a special appearance to greet the stalwarts.
Nelson Mandela: How are you?
Brigalia Bam: I’m fine thanks, how
are you?
Mandela: Aha, what are the men
doing there?
Bam: You mean, what are you doing here?
Mandela: Oh, I recognise many faces here, many
faces. Some of them were youngsters, you know,
when I was active, but now they are planners of
the future of the country. You see how things havechanged? I’m very happy to be here. Thank you verymuch. We were together in the struggle and you didvery well.
Vesta Smith: And so did you.
Mandela: I’m happy to hear that, thank you verymuch.

I hope you know
about these ladies.
They played a very
important role in the
struggle. Some of us,
we can’t measure up
to the sacrifices theymade.

CONCLUSIONSIBONGILE MKHABELAO

ur esteemed panelists have raised anumber of issues today, including theimportance of the spiritual being,
which is a very important element in
our lives today.
They have also talked about theimportance of knowing the people
you’re with, as well as the values thatdrive them. And I think it is in thevalues where we’re probably going tofind the answers that we’re looking for.
It’s not so much in the technicalities,
in the strategies and so on, but it’s theunderlying values, which were alsoemphasised today.
When you talk about women’s unity, you also
talk about organising our own resources. I work
for a donor agency, but I know that when people
have thoughts about how they want to change theircommunities, they immediately go to an outsider tosay, “Give us money to change our lives.” It baffles

me – if I can’t put my own money into it, I do notbelieve in it enough. We’ve been hearing that if you
want to pursue your own dreams, they cannot be
pursued, frankly, by other people. They can support
you, they can help you, but certainly they cannot
determine your future. That’s why our agenda fordevelopment is so driven from outside,
because we don’t set it, it’s set byothers.
Thank you very much, thanks to all
the participants and my esteemed, very
powerful panel. This has been the one
platform that has introduced the oldwords that most of us had forgotten:
family values, activism, volunteerism,
conversations, sharing – all those things
that we’d forgotten. And maybe just in each of thosewords, lie values that we might want to interrogate
and bring out and ask, “What does it mean for our
work?” And maybe, finally, to say there’s a flow of
information that probably doesn’t happen at the rate
at which it ought to happen, flow of information

We need torememberthat the seedplanted in1956 grew.

that’s why
our agenda
for development is
so drivenfromoutside,becausewe don’t
set it, it’s
set byothersfrom professional organisations, to communities, togovernment.
So those who sit in professional organisations will
rattle off the statistics, they’ll tell you how many
children were raped, how many children were doing
this. But that information is academic, if it does
not move to the ground to mobilise communities,
because we will not find common threats if we don’t
understand what the threats are in our communities.
And those threats, which often lie and sit withprofessional organisations like the Nelson Mandela
Children’s Fund where I work, will tell you what’s
going on in your villages.
But that information, of course, going on in thevillage, is really of no use to anyone if the women of
Gamathabatha and the men and the churches don’t
get the feedback from those organisations that areoperational in those communities. So I suppose weneed to be crossing lines and ensuring that the Bongi
who goes to the Children’s Fund is the same one
who goes to the church so I can say to the church,“This is what is going on in your communities. I
know because I’ve been there and what are you
doing about it?”
So I think we need to be having many
conversations and Sis Hlophe, thanks for that
platform that you introduced, South African Womenin Dialogue, because there’s a lot of things that weneed to be dialoguing about.

42 MALIBONGWE IGAMA LAMAKHOSIKASI / PRAISE BE TO WOMENREFLECTIONSWHAT PEOPLE THOUGHT
This was very informative, very inspiring. It created a platform for us to draw strengthfrom activists. I’ll be able to share this – I’m thinking about ways to introduce this typeof programme into the presidency– mbangi dzivhani, the presidency

I think this is a good thing. Maybe next time, something like this, let’s take it to thewomen in the township, in the grassroots and not just for two hours, but for five hours.
– bertha gxowa, stalwart activist

This dialogue was a good idea and it contributes to moral regeneration. It’ll alsoenable us to write our own stories, because women’s stories are not told. We hope the
new generation will learn from such endeavours, which will enable them to protect our
democracy.
– Sinah Gwebu, Disabled People South Africa
Today was quite special; it’s hopefully the beginning of younger people coming
together. In the past, we knew our enemy. Today, they don’t know who the enemy is. We
must get young men and women together, but not put more pressure on them because
they have a lot of pressure. We need to show them the way.
– Amina Cachalia, stalwart activist
It’s always an honour to meet these women we know too little about, to be reminded ofjust how much they endured.
Nokukhanya Jele, Human Rights and Advocacy ProjectThis was an emotional experience for me. I felt like going up to the ladies and saying,‘You’re hot, you’re so beautiful!’– Mmatshilo Motsei, AUTHOR
I thought it was great, I enjoyed every minute of it. I agree that this kind of dialogue
must be carried on. What appalls me is that when you speak to young people they don’tknow of the Treason Trial or of the People’s Congress. We need to record our stories
for our history, and not for ourselves.
– Rica Hodgson, stalwart activist

Nelson Mandela Foundation
tel: +27 11 728 1000
fax: +27 11 728 1111
email: nmf@nelsonmandela.org
website: www. nelsonmandela.org

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