JUNE 1976 Tribute Book (2) Ebook

June 1976 Commemorative Dialogue Apartheid. Students like Popo Molefe asked challenging questions that the likes of Piet Koornhof, who were usually unable to answer. These were open discussions, with no limits or boundaries. When he was asking the questions, the principal had to address the students without addressing them by their names, cautious not to disclose the identities of the students. “Yes! You there!” was common practice to address any raised hand. “The day of 8 June 1976 was a turning point in the history of the liberation struggle. It had motivated a series of meetings which had subsequently led to a declaration – without being aware – to the situation of the day, further politicising the students. Students like Popo Molefe and Sibongile Mkhabela increasingly became fearlessly outspoken. This buzz was further enhanced by the fact that Naledi High School was the only school with a solid political structure. After a lengthy breakfast that had overlapped into lunchtime, Kutumela had concluded by saying: ‘The struggle of the 1976 generation was a political one. The current generation, however, faces a different kind of struggle; that of drug addiction. My prayer is for them to realise that they have the power within themselves to change the direction of their lives, including the economy of the country.’’ 49

Eunice Rakhale-Molefe The Role Of Christianity “We must find a way as a community of educators to be able to work together without feeling threatened by each other. This is the strength that made us win the war against apartheid: The ability to assimilate each other’s effort for a common course *Raboroko Sr. The preparations for the 50th Anniversary Celebrations are well under way. Following the deliberations of one of the committee meetings, I am introduced to Reverend PN Raboroko Sr. He is the resident counsellor and life coach and a veteran of the socio-political struggle. He promises to get back to me to see as to when we can set up an interview. He only comes to the school two times a week. When he finally grants me an audience I am thankful. 50

June 1976 Commemorative Dialogue The Christian Youth Clubs “I became the pastor of the Naledi International Assemblies of God, IAG in Soweto in 1970. I was a young Minister who was looking to bring some change to a dwindling Parish. I soon discovered that there was a gap in the afterschool youth activities in the local community of Naledi. Due to my involvement in the schools’ ministry at the time – in 1973 – I established a Christian Youth Club. I housed the club in the Naledi International Assemblies of God, IAG Church. “The Christian Youth Club was a breath of fresh air, and a gentle reminder that the founders of our liberation movement were in fact Christians. God’s message of justice was already permeating the youth of the day. The group I could access with ease were the Student Christian Movement (SCM) members. They had enquiring minds that were seeking more than what the Bantu Education system was forcing down their throats. The church’s Teen Outreach Programme filled this void and, soon, the International Assemblies of God premises in Naledi became a second home for these students. “I am a second-generation Minister who was raised by a father who, himself, was a Minister; which has made it easy for me to relate to the young minds. These young people’s spirits were never easily dampened. Their role – collectively or individually – was very demanding, challenging and risky, to say the least. Sadly, we had casualties too; the fallen heroes, who gallantly fought for the emancipation of the oppressed African masses. I remember, among others, Abie Rapoo and Esso Mokgethi. 51

Eunice Rakhale-Molefe Of-course some of them later left the country to become better-prepared to wage the Struggle against Apartheid from outside. They went into various camps, as they fled from the country; Popo Maja, Chief Twala, Enos Ngutshane, Guga Hadebe, Ezy Gxuluwe, Vusi Kunene and many others. And there are those who remained and intensified the struggle; the likes of Khehla Mthembu, Ntshabelo Pooe, Pule Pule, Muzi Nkwanyane, Popo Molefe, Reverend Frank Chikane, Philip Dungulu and Sibongile Mkhabela. Liberation Theology “As the political tension had intensified, it made my life with the church difficult. Those who had aligned themselves with questioning Apartheid – both black and white people – were marginalised and persecuted by the church. Reverend Chikane is one such example. He was detained because he was helping the families of detainees. In detention, the police torture was supervised by a deacon from his own church. He also, thankfully, survived chemical poisoning. “Due to the animosity and unwelcoming spirit of most of the African Ministers within the IAG church, Teen Outreach events were banished. So were the Teen Outreach youth camps within the IAG. Still, my commitment was with helping the students’ struggle. By this time, my father who, as I had mentioned earlier, was a Minister himself in the 1960’s, had already introduced me to Liberation Theology. “The advent of Liberation Theology was the main message of the day in the nineteen seventies, and had helped to bring a groundbreaking perspective of God in the church – a church that was divided. As the South 52

June 1976 Commemorative Dialogue African Council of Churches, SACC was praying for the dismantling of Apartheid, the Apartheid-founded churches – on the other hand – were praying against the liberation movements, calling them communists. The illustration of Liberation Theology came from the greatest story in the Bible, from Exodus: (Relating to a time and place) when God had raised a leader – Moses – to deliver the children of Israel from oppression, from the Egyptians. This was a foreign teaching to us in South Africa, where Christianity was causing so much suffering, through Apartheid. “And this brought to light a new and different perspective of God: A God of justice, a God that hates poverty and suffering; and a God that was going to liberate us from the humiliation of Apartheid. We were forced to reach out and find this God. The students, themselves, were earnestly following the sermons and teachings. They forced us to look deeper into our faith and into who God truly is? God had always loved the world, including Africa. From ancient times, Africa and Africans have always been part of God’s story. Egypt is mentioned a hundred times, and Ethiopia is cited forty times in the Bible. It is also important to understand that the Bible does not depict Africans and Africa as an oppressed, poverty-stricken nation. “Let me mention a few of the stories in the bible that point to this fact. The story of Noah, in Genesis, is a story of how the people were scattered over the earth through Noah’s three sons. One of Noah’s sons, Ham, the middle one, came to settle in Egypt. The country, Mizraim, was later called Aegyptus, Egypt, by the Greeks, as they were the first Europeans to come to Africa. The other ancient name of Egypt is Kemet, 53

Eunice Rakhale-Molefe which means Blackman’s Land. Also, the Bible describes the children of Ham – in true African form – as great warriors and hunters. It also describes Noah as a descendant of the ‘Son of the Soil’. As has already been mentioned, the country was named after Mizraim, one of Ham’s sons. It is, therefore, the descendants of Ham, through the family line of Mizraim, who established Egypt. However, the curse of Ham by his father, Noah, has been interpreted in racial terms, not for the discipline that his father had imposed on him. “This is how the Apartheid church had justified the racial divide and white supremacy in the Apartheid era. This was based on the assumption that the black race was created by the curse in Genesis 9:24-27, forcing us to think of ourselves as a cursed nation, doomed to failure. The descendants of Ham settled on the western side of the great Nile River, which is the longest river in the world, which stretches over 6 679 km, north east of Africa, providing irrigation to, not only Egypt, but Sudan and small areas in Ethiopia and Uganda. God did not only give us one of the longest rivers in the world, but also one of the biggest continent, as well. Egypt was a place of abundance during the times of drought. It became a place of safety for the two iconic babies in the Bible, Moses and Jesus. It was a place of wealth, as can be seen by the gifts that the Queen of Sheba from Ethiopia had brought to King Solomon. King Solomon, because of this relationship with (the) Queen of Sheba, used the good quality wood from Egypt to build the Temple. It is his Ethiopian father in-law who groomed Moses to be the historic leader that he turned out to be. Simon, who came to Jesus’s assistance in carrying the cross to Calvary, was from 54

June 1976 Commemorative Dialogue Cyrene in Libya. The Prophet who wrote the Book of Zephania was an African from Ethiopia. The Eunuch with whom Phillip had shared the Word of God in Acts 8:26-28 was an Ethiopian who had come to Jerusalem to worship God. All of these different events took place in the 15th Century, long before (the) Missionaries came to Africa. “As a result of this misrepresentation of Christianity, many African people were disinherited of their means of living: the land. The land issue is a subject we cannot shy away from, and we must be comfortable to talk about it. Land must be seen for what it is among Africans: a source of food and shelter and the basis of wealth for future generations. Teen Outreach Program “In 1973, I founded the Teen Outreach Christian Club. The organisation celebrated its 30th anniversary in 2003, and it was at that event that I was presented with the Honorary Life President award. We had Teen- Outreach members who were the students who were in the forefront of the June 1976 student upheavals: The likes of Sibongile Mkhabela (née Mthembu), Guga Radebe, David Kutumela, Khehla Mthembu, Mzwakhe Mbuli, Popo Molefe, Pule Pule, Ntsabelo Poo, Vusi Kunene, Reverend Chikane and his wife, Kagiso Chikane (née Bogopane), Tebogo Mngomezulu, Ephy Mafatshe and Chief Twala, to name but a few. “I wish I had enough space to make mention of all the students who were part of the Teen Outreach programme, especially at the height of the 1976 disturbances. 55

Eunice Rakhale-Molefe Some of the above-mentioned individuals were members of the banned Soweto Student Representative Council (SSRC), and were amongst the Soweto 11 Trial accused, who were charged under the Terrorism Act. As more political organisations were banned, the role of Christian Youth Clubs became vital in taking the Struggle forward, and their faith was tested. Many of the youths who left the country had showcased their leadership skills that they had acquired at Teen Outreach in exile - I am told. “The Teen Outreach programme was both a spiritual and political home for everyone, inclusively. The different political persuasions did not divide us. If one came for the first time to our meetings, one would not pick up the difference in political affiliations. The heartfelt singing of the National Anthem, Nkosi Sikelela I ’Afrika, in its original form, centered our minds to the issue at hand, not only in the region, but as a continent. We sang the song as a hymn with one stanza, as it was originally composed and intended by the composer, Enoch Sontonga, in 1897 – as a lamentation that is meant to bring Africa together, to cry out to God in one, unified voice, For God to save us, as we suffer through the trials and tribulations that are brought unto human beings by fellow human beings. Our politics jelled into our love for one another, as Africans. Nkosi sikelel' iAfrika Maluphakanyisw' uphondo lwayo, Yizwa imithandazo yethu, Nkosi sikelela, thina lusapho lwayo. 56

June 1976 Commemorative Dialogue “The Teen Outreach Christian Club programme produced prominent men and women in various disciplines, including the business fraternal, leaders in the political arena, local and prominent church leaders, medical doctors, nursing professionals, technicians, educators, engineers and (personalities in) the law fraternity. “In my retirement, I have come full circle with the Struggle, as I volunteer my time, counselling the students and creating a support system for the teachers at Naledi High School. Often, the teachers play a role beyond that of being just a teacher; parenting the students, as well. We must find a way, as a community of educators, to be able to work together, without feeling threatened by each other. This is the strength that made us win the war against Apartheid: the ability to assimilate each other’s efforts, for a common course, without feeling threatened by each other.” As the children drop by, during their tea break, I ask Reverend Raboroko, “From your consultation with our children what is the paramount thing that they yearn for?” With some seeking to greet him, while others wanted to confirm their appointments, and a few others wished to see if he was available for counselling, Reverend Raboroko answered: “Uppermost on the list is compassion, whenever they go through tough times; then follows parental love and presence. Our children need us more than any other thing. Material things fill a temporary void, and are a pacifying solution. Most of all, our children want us to be real and honest with them. 57

Eunice Rakhale-Molefe Some of the difficulties that the children go through at home play out in their lives in the classroom. It requires us, as parents, to show up. “Which brings me to the subject of parenting, a subject I understand well as a father of five children. Parenting is daunting and we try to do the best we can, raising our children. Sometimes, we get it right. During other times, we fail, dismally. Often, we bail out and become passengers in their lives, and watch as the storm takes us where it wills. As parents, we can help our children by praying for them. Prayer is the easiest, yet the most challenging act of faith. It is challenging because praying in a way that impacts our children, requires us to be vulnerable and for us to reflect on ourselves. As we reflect, sometimes we may see ourselves in their struggles. In order for God to make it right for our children. We have to allow God to make us right, and not be ashamed of the mistakes we may have made in the past. Few parents are willing to go through this process. Yet this is exactly what is needed to release our children from suffering, and to have our prayers answered. “Through our flaws and deficiencies, our children’s lives can be refined and sharpened. If you need your child to be diligent and hardworking, reflect within yourself and see where this comes from. If your child is rebellious and does not want to take instructions from the teachers, reflect again. And if he is constantly lying and playing truant, reflect once more. God will uproot the problem from the source. But, first, you must be willing to walk this road of repentance as a parent – the narrow road, so to speak. Prayer is a simple act of faith that does not require much, except 58

June 1976 Commemorative Dialogue your time, in the privacy of your own home, with just you and the unseen God, in quietness. This also requires for you not to be personal or offended by your children’s teething troubles and technical hitches of their lives. When we do so – being offended – we allow self-importance and pride to get in the way of God assisting them. “Even though our children live in a democratic society, with advanced technology and easy access to information, these come with new challenges. Their struggle is, therefore, different from ours. And we need to pray for them, accordingly, and to teach them how to pray for themselves. “As with the work that I am currently doing at Naledi High School, at the Teen Outreach Club I became more than just a spiritual mentor. I was also concerned with their protection and safety against the brutality of the police. As it became apparent on the 8th of June when Enos Ngutshane, the then president of Teen-Outreach in 1976, wrote a letter protesting against the imposition of Afrikaans as a medium of instruction, to the then Minister of Bantu Education, MC Botha, the objection was not against Afrikaans as a language, but about the use of Afrikaans as a means of instruction. The Apartheid Government had responded by going to his school, Naledi High with the police’s Special Branch, and raiding the school as if hunting for a criminal, which Ngutshane wasn’t, and even disregarding the fact that this was a place of learning. This was just eight days before the historic student protest march of June 16, 1976. The special branch mission was to arrest Enos Ngutshane, as has been referenced in the letter he had written. 59

Eunice Rakhale-Molefe While they were in the school principal’s office, this had come to the attention of the student body. Knowing how cruel the South African Police were, they hastily smuggled Ngutshane out of the school yard. They then confronted the Special Branch officers head-on. The Special Branch members were subsequently held hostage in the principal’s office. Their car, a VW Beetle, was turned upside down and set on fire. This had accelerated the students’ plan that was already brewing, the organising of the June 16, 1976 protest march as we know it today. Thankfully, Ngutshane survived and is active in the re-building of the Heritage structures of the school, as part of the nine Heritage Schools in Soweto.” The following were Reverend Raboroko’s concluding words: “As I bow out, my desire is to have somebody that I can mentor and to whom I can hand over the baton; someone who will be able to relate to the students in a way that will support the teachers and students; for them to be able to concentrate on the issue at hand: teaching and learning.” The walls and cupboard doors in Reverend Raboroko’s office are adorned with a lot of handwritten messages from students, all of them attesting to what he has been referring to in terms of what the children are yearning for: For their parents to be parents, and not their friends (they already have friends). They are also yearning for structure at home (children thrive on order, which requires discipline). There is also a programme hanging on the wall, covering a variety of topics, neatly packaged and ready to be distributed to the students. In the words of Archbishop Desmond Tutu: “To assist them to become what they have in them to be!” 60

June 1976 Commemorative Dialogue 61

5Eunice Rakhale-Molefe Student Leadership Academic Excellence “We were a group of four well motivated boys driven by poverty to fight their way to life: Dr. Solly Motshwane, Sidwell Bason, the late Dr. Faith Modise Matlaopane and myself.” – Former Naledi High School learner Reverend Frank Chikane. It is a sunny Saturday morning at the Apostolic Faith Mission in Naledi, Soweto. My appointment is only due in thirty-five minutes, so I have ample time on my hands. The beautiful garden has a wide spread of trees and shrubs, making it easy to find a good sobering shade beneath which to calm my nerves. The place is buzzing with activity, and the scent of the freshly-cut lawn is floating in the air. The women are sprucing up the church in preparation for Sunday service the next day. A group of people are congregating for what is seemingly a briefing session. The phrase, “War on Poverty” is emblazoned on their 62

June 1976 Commemorative Dialogue jackets, which tells me that they are volunteers who are working on a poverty-alleviation programme. I make a note of this to enquire further in my interview with Reverend Chikane. I am also astounded by the level of cleanliness of the church as a whole. Even the ablution facilities are immaculate, which instantly elevates the level of esteem I have for this establishment. The interview takes an unusual turn when Reverend Chikane assumes control with two pointed questions: “Two questions for you, Eunice. First, I want to know a little bit more about you. Secondly, why did the organising committee give you this task?” Taken aback, I freeze momentarily, hoping for the questions to go away. Throughout my interviews for this book, none of the former students and teachers had taken any interest in my personal background. This is a first. So, I struggle to answer Reverend Chikane’s questions. I had known that this was going to be a tough one. I had then resorted to a quick internal discussion with myself, and reflected on my mother’s prayer in the morning, in which she had wished me well for my meeting with Reverend Chikane. As a rule, we always had a daily Bible study session at home with my late mother. As part of her prayer for me that morning, her request to the Almighty for my sake was a little bit strange. It was for Reverend Chikane to get to know about me and my work (As opposed to me knowing about him, as was the case for the interviews for this book). Initially, my mother’s prayer had not made any sense, but I had confidence in my mother and had decided not to make much of it. 63

Eunice Rakhale-Molefe As soon as I had gathered my thoughts, I responded to the questions, and also explained how I got to be commissioned. From a personal perspective, my interest and concern for the June 16th Heritage and Legacy Project came about as a result of seeing how insignificant this day had become to most South Africans, particularly after the poorly-regarded event which had marked the same significant day at our restaurant in Fourways, a venue which – as an African cuisine restaurant – was meant to celebrate all things African. As compared to other national holidays, June 16 was no longer being given the recognition it deserved. I was then inspired to start making noise about the day and, especially relating to our local hospitality calendar. The campaign to hype up the significance of the June 16 commemorative events had started off in 2010 with the dinner conversations at my African Cuisine restaurant in Fourways. These dialogues had then slowly become a popular annual event. The young patrons used to be fascinated and had always thoroughly enjoyed the chats (coupled with the food and the good flow of wine, of course). At the height of these discussions, my niece always had always claimed it was my delicious oxtail and dumpling that was making her intellectual juices to flow. Subsequent to these annual dialogues – which had started off somewhat lazily – the idea of writing a book had followed, and happened most naturally. From a publishing perspective, and as the owner of an independent publishing house, I had already made great strides. 64

June 1976 Commemorative Dialogue With twenty-two published titles by fourteen independent authors, one of whom has won the PanSALB Award in the category of indigenous languages; and ten out of the twenty-two published titles having been listed in the Gauteng Department of Education and Training Learner Teacher Study Material, LTSM catalogue as library resources. Another title, by Fhatuwani Trevor Mulaudzi, a lecturer at the University of Limpopo, is being used as a text book for the water and sanitation faculty at the university. In 2012 January, a proposal was made to the Naledi High school principal, the school’s governing body, the learner representative council and alumni to write a Heritage Book. Coincidently, by then I had already made the same proposal to the other nine Soweto Heritage Schools. This had turned out to be a good idea for Naledi High School, as the school would be celebrating its 50th anniversary in 2013. I stopped myself from getting carried away as the secretary brought us tea with freshly baked scones. Satisfied with my answer, Reverend Chikane starts off the interview with a subject that relates to the academic history of Naledi High School, which turned out to be a subject that has been very close to his heart. Reverend starts on a nostalgic note: “We were a group of four well-motivated boys – driven by poverty to fight their way through life – namely Dr Solly Motshwane, Sidwell Bason, the late Dr Faith Modise Matlaopane and myself. There was actually six of us, but only the four of us would get distinctions. Also, not all of us were politically-inclined, but we all went on to excel in our different, individual areas of expertise. 65

Eunice Rakhale-Molefe Our particular classroom, Room 1, was next to the principal’s office, Mr Rudolph Mtimkulu. “What lay behind our success was a combination of several factors; disciplined headmasters, committed leaders, who were fighting their own war against the education system of Apartheid; the MK’s of the education system, as it were. As well as the fighting spirit of the students, who were burdened with poverty; the parents, who – even though they were uneducated – were conscious of the impact of their own lives on their children’s lives; and, finally, the teachers, who always went beyond the call of duty – thus creating a sense of collective leadership. “The educators’ struggle had its own nature, too. Some of them went on exile (especially in 1954) in defiance of the Bantu Education system. The downside of this was that the system had continued to operate while they were in exile, and did not collapse, forcing some of them to come back and fight the system from within. Mr Thamsanqa Khambule was one such leader who had returned from Malawi. Their mission was plain and simple: to educate the African child beyond what Bantu Education was teaching – producing students that could compete in the international arena. And they achieved this! “In addition to revolutionary school principals, we had committed subject teachers. Our biology teacher is a good example. We also had several teachers, who on the other hand were regarded as redundant, and we took it upon ourselves to study and pass, driven by a personal agenda. We studied chemistry according to what the text book had dictated and had to stretch our 66

June 1976 Commemorative Dialogue imagination to make sense of the related theories. One of the auxiliary systems that were put in place by the then education activists was the Winter School Programme. A volunteering teacher from Sacred Heart College was quick to identify the gifted science and chemistry students. Arrangements were evidently made for us to be further mentored at their premises. Arriving at Sacred Heart College, we were left in awe of their facilities, including three well-equipped laboratories in one school, one for the General Science students, and the other for those who were taking Physics, and another for the Chemistry students. For the first time, we got to see an electrical plug and were able to do proper experiments. Soweto, then, was not electrically- powered.” Reverend Chikane grew up in Tladi Soweto, where he was raised by a diligent father who was a carpenter by trade. The family was well-known for their exclusive trade of installing wooden floor tiling. The floors in my own home in Moletsane was floored by the late Ntate Chikane. Reflecting remorsefully, he says: “For a long time, this had put us in a favorable financial position until my father got sick from the side effects of this trade. Sadly, it is these side effects that finally took his life.” Like many other ex-Naledi High School students, Reverend Chikane is also aggrieved by the poor matric results. We speak at length about this subject. There is no excuse for our schools to underperform, he says. 67

Eunice Rakhale-Molefe Like Reverend Raboroko, he too, believes that “We must find a way as a community of educators to be able to work together without feeling threatened by each other.” He then explains further: “We must look at the provinces that are doing well and learn from them. Resources are available and plenty. This, in the form of educational trusts and organisations that offer education departments and schools sustainable development programme models. These programmes are well-structured and have been tried and tested, over the years. It is up to us to use to them and not stand in the way of helping our children to fight their way out of poverty.” 68

June 1976 Commemorative Dialogue Political Consciousness “My political consciousness and sense of justice came from being an active member of my church. Being involved in Christian youth movements and organizations.” – Former Naledi High School student Sibongile Mkhabela. “Oh my! I cannot believe that you people are still talking about 1976. I am tired of being asked the same questions!” exclaims the charming Mrs Mkhabela in jest as she tries to walk out of the office lounge, while I was just wrapping up my interview with her colleague and fellow ex-Naledi High School student, Oupa Ngwenya, at their offices at the Mandela Children’s Fund in Houghton, Johannesburg. Picking up on our last discussion point with Ngwenya has somehow put Mrs Mkhabela in a state, although she is not miffed. Quickly, my dramatic nature comes out as I hold her hand and ask her to “pleeeeease… sit down…” After a good laugh, I explain the angle of our conversation. Before we get to the business of children and families – which is Mrs Mkhabela’s forte as the Nelson Mandela Children’s Fund CEO and a trustee of the Nelson Mandela Children’s Hospital – we decide to attend an urgent business at hand: her association with Naledi High Heritage School and the shared concern – together with headmaster Mr Mavatulana – regarding the poor matric results, and – this – with the aim of 69

Eunice Rakhale-Molefe seeking to motivate the learners through the lives of those who came before them. Mrs Mkhabela begins by taking us back to her childhood: “I grew up in Zola township; one of the poorest and most violent areas in Soweto, which is also referred to as the ‘Wild West’. Thanks to my high school principal, who had changed that to the ‘Jewel of the West’, this made me feel like I grew up as one who was not from a violent area and poor community, but that I am worthy – and that I am worth something.” I then asked her: “So where does the consciousness come from?” Then she answered: “You know, so often I have to answer this question and, over time, I had to reflect on it, and my view is that one is a product of one’s circumstances, and that this is formed by one’s life experiences. I was, therefore, greatly influenced by my Christian faith. My political consciousness and sense of justice came from being an active member in my church. The church had a deep understanding of the social lives of the people and wanted to have a lasting impact by changing the status quo in South Africa. And that is what attracted me to the church. As God’s people, we hold the key to releasing the power of God on earth. This can only be achieved by taking our mandate seriously. The Christian mandate is to speak up for the people who have no voice, for the rights of all the down and out, and for justice. To stand up for the poor and destitute. Alas, the church has become more of an entertainment and feel-good movement, though. As a result, our people continue to suffer the financial and social injustices, even though we are free. The South African Christian Directory has 402 churches in its registry, many of which have women’s 70

June 1976 Commemorative Dialogue groups. “The Christian Women’s fellowship group is a powerful force that can change the current social, educational, health and financial situation in our country. Women should not be distracted by religious performances and church uniforms. They must be convinced to understand their communities’ needs. Many of the leaders of the August 1956 March were ordinary women; nurses, factory workers and members of women’s fellowship groups, with uniforms. They lived out their faith and challenged the social injustices of their time. The mandate is still the same for us, today, as Christian women, to bring economic freedom, and to address the land issue. When Mrs Mkhabela had raised this issue of land, it had caused me to reflect and be reminded that these religious performances were not something new, as we have seen these throughout history, as has been illustrated in Matthew 23:5-7, relating to an instance during which Jesus had warned his disciples and the masses of the motives and driving force of the Pharisees and other religious leaders of the time and said: “They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most seats at the synagogues; they love to be greeted in the market places; and to have men call them ‘Rabbi’ [Religious titles].” It was a valid tradition to wear the priestly garments, then. The phylacteries were little leather boxes which were strapped to one’s wrist and on the forehead. Each contained a parchment roll with four passage Scriptures, notably: Exodus 13:1-10; 13:11-16; Deuteronomy 6:4-9; 11:13-21. However, the Pharisees 71

Eunice Rakhale-Molefe and rabbis wore these in extra-large form, and had thus implied that the larger the box, the greater was one’s love of the Scriptures. Tassels were worn on the four corners of the outer garment to remind the Jews of God’s law and their privileged relationship to his Word. Then, again, the Pharisees had enlarged their tassels to make a show of piety. It is still the same today. The Bible speaks of such leaders as those who speak a good line, but they do not live it. They do not take their faith into their hearts and live it out in their behaviour. It is an all spit and polish surface. And, soon, our hearts are hardened to pain and suffering. To outsiders, we look like we derive pleasure from seeing others suffering as we bask in the radiance of publicly- expressed religious fervor and flattery. To them, our faith is nothing more than just a religious performance. “My people are destroyed by lack of knowledge [because of ignorance],” Mrs Mkhabela makes reference to Hosea 4:6, as she moves to yet another passion, reading. “My consciousness was also enhanced by reading, to be aware of what was going on beyond the borders of Apartheid South Africa,” she says. “Furthermore, I am a person who believes in institutions and who, somehow, got caught up in the debating culture, to talk things through and explore other possibilities. Growing up in Soweto as a young African girl in a space determined by the State, one was also isolated. With limited experiences and exposure to anything else, in addition to not being able to take family vacations where you would be exposed to a wider world, one was further isolated. Thankfully, I was 72

June 1976 Commemorative Dialogue exposed to a wide range of books that expanded my horisons. By the time I was ten years old, I belonged to the Young Women’s Christian Association, YWCA. “I am grateful to the women within the YWCA, who took the trouble to take in a ten-year-old under their wings and exposed me to reading. Of course, growing up in the townships of South Africa also meant that you were exposed to the tyranny of white people. The first encounter with white people was never a healthy experience. It was a white person who was either a doctor in a clinic, who would give you the fearful injection, or some white policemen, kicking down your door because your father did not have a particular document or has been accused of some misdemeanour. Those were the experiences that began to form in my mind that there was something fundamentally-wrong with the situation. As I grew up, I associated with youth clubs, particularly the Christian youth clubs. It is within these organisations that I began to, not only see that, ‘something is fundamentally wrong with the situation’, but that it could be fixed. By the age of fourteen to sixteen years, I was not going to tolerate it any longer. As Mrs Mkhabela was referring to the YWCA, I could see how the organisation had lived up to expectations as has been confidently-stated in their philosophy: “Providing resources and opportunities to develop the leadership of women and girls without distinction of race, gender, colour and nationality.” 73

Eunice Rakhale-Molefe The organisation, which has been in existence for eighty-six years, is also known for providing accommodation for young women. As part of its mandate to recognise human rights, the YWCA has also contributed greatly towards fighting for democracy in South Africa. Mrs Mkahabela is among some of the great leaders who have been nurtured by the YWCA. 74

June 1976 Commemorative Dialogue The Head Boy “Books and specific media became a great deflection for negative peer pressure and influence. Whilst heavily involved in politics and the lure of peer pressure ever present, I was also mindful of the fact that education was a privilege I should not let slip. Politics had its own time.” – Dr Popo Molefe, former Naledi High School student. TOday the interview takes me to former North West Premier Dr Popo Molefe’s office in Sandton, Johannesburg. I am looking forward to seeing him. The last time I had seen him was in Sandton when he had brought his family for dinner at our restaurant in Grayston Drive, Sandton. It had been good serving them their favourite seafood family platter. Molefe and his family had been patrons at the same place, long before we had taken over the restaurant. After we had taken care of the obligatory formalities and after a brief catching up, we got straight into the interview. “I am from a big family of nine children,” Molefe says, in his opening statement. “Of these, the five of us were brought up by my aunt, Rakgadi, in Emndeni, which is part of what is known notoriously as the ‘Wild West’ in Soweto. My aunt worked as a domestic worker, so most of the time we were left to our own devices, as children, to fend for ourselves. “My most memorable moments about Naledi High School were the times when we were sitting for the examinations. 75

Eunice Rakhale-Molefe I marveled at the way Mr Rudolph Mtimkulu, the school principal, approached this period. A down to earth, inspiring, and a well-read leader, Mr. Mtimkulu – on a regular basis – would give us motivating messages at assembly. I also loved politics and would seize every moment to politicise the pupils. “The Black Consciousness Movement meetings at the DOCC (Donaldson Orlando Community Centre) in Orlando East, coupled with the South African Students Organization, SASO publications, helped us to articulate the Black Consciousness philosophy. We kept ourselves informed about what was happening outside of our borders by listening to ‘Radio Freedom’. The 1st of May stands out for me, as it was the day we used to mobilise the local community for them to understand and celebrate what was happening in our borders, and in Mozambique, indicating that freedom here, at home was a real possibility. We learnt a lot from each other, as friends and colleagues. Bruce Moeketsi, who was better known as Captain Lentswe, was one such friend. He came from a family that was well-read, and brought books which we circulated among the group. Oupa Molapisi, on the other hand, specialised in Greek philosophy. With his knowledge and deep insight, our discussions and debates went to greater heights. So, there was a lot of peer pressure among us, which wasn’t necessarily a bad thing. This had played a considerable role in determining who we were, with a dual role that may steer young people in the right or wrong direction. Best friends, however, have positive influence on their peers. Positive peer pressure can promote good values and a desire to aspire for more in life, and to be a better human being. 76

June 1976 Commemorative Dialogue “Peer pressure is also difficult to handle and I am not attempting to make it look easy. Prior to politics, my heart belonged to jazz music, and the rendezvous sessions at joints or places that came with being a jazz fanatic, as well as travelling every weekend, locally and out of town. With the heavy drinking at these sessions, I soon had to make a choice: I was either going to allow the jazz syndicate’s sessions to consume me or abdicate my commitment to the students’ group. I chose the latter, to the detriment of my relations. Fighting peer pressure became more difficult as I made goal- orientated choices. I cannot attribute the ability to fighting this pressure to just being strong-willed only. There is more to peer pressure than being just strong- willed. Peer pressure may also be related to brain development. Research indicates that between the ages of twelve to twenty, the brain is still developing. The ability to reason and control impulse is limited, and so are the inability to project the future and to understand the possible consequences of the risks taken. It is more important to follow the crowd, no matter the results of their actions. So the influence of the people around me was critical. “Books and specific media became a great deflection for negative peer pressure and influences. Whilst heavily involved in politics and the lure of peer pressure ever present, I was also mindful of the fact that education was a privilege I should not let slip. Politics had its own time. “My neighborhood provided me with significant adults who helped me to transition into adulthood. They enjoyed telling me stories around politics, further enhancing my love for politics. People like Ntate David 77

Eunice Rakhale-Molefe Mahopo, one of the best organisers of the ANC, and Mr Frank Modiba the oldest member of the South African Communist Party. Ntate Modiba had no formal education and he taught himself how to read, and that fascinated me. They served as good models for healthy relationships and became an avenue for me to develop and appreciate my self-worth. “Adults influence adolescents in a good or bad way, and teachers are no exception. My teachers were a great source of encouragement. I had these constant bouts of anger and turmoil as I struggled to understand why I had to face the humiliation of not being able to pay school fees, the lack of uniforms and books. Patiently and lovingly, they would calm me down as I rebelled against this frustration of not being provided for. “Thanks to a bursary fund that had been arranged by Mr Dlamlenze and the Rotary Club funding, my school life became less humiliating. Even though we never had a proper and stable mathematics and science teacher, we made passing our business. A ‘pass’ did not mean an ‘E’ or ‘F’ symbol, but an ‘A’ or ‘B’ mark. The greatest business of being a learner is to learn and produce what you have learnt. Diligence and discipline were important elements of learning, which – at times – must come with a sacrifice. Society plays a major role in shaping the character and attitude of a child, giving them hope beyond their circumstances, and hope that there is something more. It is the small things that bring hope to the life of a child. Little things like a book a teacher gives to a student (a teacher who, himself, has nothing); or a teacher handing over a student to the next class teacher: At this point, Molefe had recalled, with a lamenting heart, the following scene: “Please look 78

June 1976 Commemorative Dialogue after this child. Do not let his background of poverty get in the way. I will assist where I can,” One poor teacher would say to another as they pledged their support around my getting a good education. The memory of this incident is so vivid and clear in my mind, it is like yesterday.” “I had no father figure. Very early on in my life, I got a sense that – given the circumstances of my life – I had to find the best responsible way to approach life. Like many of my peers, I sold apples on the trains, became a caddy and pushed grocery trolleys at supermarkets, together with Isaac Motaung. The only time I missed my father was when it was time to account for being behind with my school fees (which I received only once from him). As I had already mentioned, I was surrounded by caring men in my neighborhood. Mr Bokala, Willie Bokala’s dad, was one of them. One was raised by a whole village, so to speak. I can count the Kgaladi family of Bra Sugar and Sis Jane, Mrs Nhlapo, Miki Tsagae and my colleague, Tebello Motapanyane. These individuals created a secure environment for me. “Parents have a greater influence over their kids than they would ever realise. Young people appreciate when the adults take an interest in their likes and dislikes, and they are concerned about their safety, and protecting them from drugs, sex or smoking. Most parents abdicate their responsibilities and leave their children to drown in the ills of society. Consumed by their own problems, they excuse themselves and say: ‘It is their own lives, if they make all the wrong choices.’ 79

Eunice Rakhale-Molefe “I also had to constantly reflect on my life, the implications of my conduct and where I wanted to be. As I reflect, now, I could see that matters of pleasure had nothing to do with the future plans of someone who would have intended on becoming a good citizen in future. I needed to tone down and make tough decisions. Organised positive aspects of youth culture activities provide our youth with valuable experiences. They provide a context in which the youth are emotionally and intellectually engaged in exploring identities, thus enhancing social skills and personal development. Religion also played an important part in character formation, and in protecting me against peer pressure. “The Teen Outreach programme was a good outlet for us. Talking and learning about how life was changing. Though not obsessively religious, it helped me a great deal.” My innocent remark on Popo’s wellbeing since I had last seen him, took the discussion to a very dark period – a period of savage police torture. The conversation takes a different form – emotional and somber – and a scenario that I have come to be familiar with, as I interview these political stalwarts; a pain I have yet to get used to. “A burst eardrum, with no medical attention for a month; a body so beaten up that I could not walk for three months. The effects of the torture are still with me, thirty-seven years later,” Dr Molefe recalls, painfully. 80

June 1976 Commemorative Dialogue My thoughts went back to my interview with Enos Ngutshane and his wife, Ann, during which similar harrowing moments were recounted, so I seize the moment and ask Dr Molefe: “How often do you talk about your experiences that you had gone through in police custody and exile?” In response, he says: “Not often Eunice. We never had time to even go for counselling. As soon as we were released, we were on the run again, doing what needs to be done. Perhaps I will write a memoir. Maybe that will heal me.” For the most part, interviewing the June 1976 heroes has been enjoyable. When they start relaying the suffering they went through as young teenagers in detention and in the bushes in exile and how their political lives had affected family relationships and changed family dynamics, it is then – and only then – that the sadness creeps in, and takes a toll on me, as I write the book. My interviews with Dr Molefe and Enos Ngutshane did that as they had relayed their experiences. Like the torture that had happened in custody, prisons and police cells while an individual is tied up or bound to something, all in a bid to get information and force them to admit to a crime or sign a statement. And the torture that is used to punish, degrade and break them down with permanent physical impairments, as Dr Molefe and Enos have explained. I am forced to think back to Popo’s life, long before the Delmas Trial in 1984. In 1974, Dr Molefe was an active leader, even outside the school, and he used to sensitise us to the abnormal situation of Apartheid and the power we had 81

Eunice Rakhale-Molefe to change the situation – all of which he used to do in his soft but firm voice. Dr Molefe walked around the townships, doing house visits. A true foot soldier indeed! Listening to them sharing their pain, suffering and loss forced me to remember. To remember the brutality of the Apartheid government to those who stood up against them, and the many who died on 16 June 1976, and years before, and after: Explosions – Onkgopotse Tiro in 1974, Beaten to death – Steve Biko in 1977,Abducted and burnt to death – 1985, Cradock Four – Matthew Goniwe, Fort Calata, Sparrow Mkhonto and Sicelo Mhlauli; Chemical Poisoning – Reverend Frank Chikane in 1989 and Paralyzed for life – Poppy Buthelezi in 1976. And, the list is long and painful, indeed! 82

June 1976 Commemorative Dialogue The Head Girl “By the time our girls get to high school, they already have a strong sense of who they are and who they want to become. Teachers merely affirm and help confirm what they feel about themselves. In cases where our girls suffer from low self-esteem, they begin to have role models by copying trends from others. If students are well-rooted from home in who they are, they will be able to make the right choices and not be easily swayed.” – Zanele Mthembu, former Naledi High School student. Zanele Mthembu has been playing a custodian role for her alma mater long before the Naledi High School Heritage organising committee had come to be. My first contact with her was on 16 June 2012, at the Centenary Celebration torch lighting ceremony. The invite had indicated that the event would start at six in the morning, which was not so pleasant a time during the winter season. Only a few committed individuals were there, on time, and Ms Mthembu was one of them. You must be wired with tenacity and strong will to be able to ensure that which needs to happen. Ms Mthembu has it in her to attain the seemingly impossible. With her gentle spirit, she quietly inspires the teachers, students and parents of Naledi High School to want to achieve more and improve the matric results. Tshepo Maphosa, an educator at the school and curator of the classroom museum, refers to her as a foot soldier. 83

Eunice Rakhale-Molefe Concerned that the plans for the school’s golden anniversary are way behind, Maphosa shares his concern with Ms Mthembu, and she replies: “Well sir, if the existing committee is not delivering, you have to elect another committee.” That polite gentle answer got Mr Maphosa rolling into action, culminating with the celebratory event on 8 June 2013. The Centenary Torch Lighting Celebration on June 16, 2012 at Naledi was a memorable one, with the torch so near and real, yet so far from 16 June 1976. Somehow, thirty-six years later – since the burning of the police vehicle – the torch brought the history of Naledi High as a Heritage centre in a full circle. The emotions of that day are difficult to put on paper. The feeling is a reflective one, laden with memories of those who had laid their lives for us to experience freedom. It was, therefore, not ironic that – as he was holding the torch – an emotional Ngutshane had rejoiced: “I am alive, I am alive, thank God, I am alive” – and, thus, he had succinctly put our democracy into perspective. Unlike most of us, who regard our professions as a default, Ms Mthembu is a teacher, through and through. Her face lights up as she recalls her days at Protea North in Soweto as a school principal. “The welcoming group hug from the children every morning was the highlight of my daily routine of managing the school,” she recalls with a warm smile. Watching her walking around the premises of Naledi High School, one witnesses the evidence of an ardent foot soldier. Concerned about the physical safety of the learners (things that most of us overlook), 84

June 1976 Commemorative Dialogue she ensured that the roof was attended to. Custodianship is inspired by a desire to be used as an instrument of giving. During the advocacy breakfast – when the committee was frantically looking for funding for the school’s fiftieth anniversary event – Ms Mthembu took us back to the fundamentals of receiving. Unless we as the community Naledi High School and one of the nine Heritage Schools give, we shall not be able to attract any funding. Inspired to commit to a project within their means, the students were the first to take on the challenge, and went on a fundraising drive. It is with immense pride that Ms Mthembu speaks of the leadership of 1976, at a time when she was the head girl, alongside Dr Molefe, who was the head boy. Taking us back to the day, 16 June1976. For her, the day had started with the challenge of having to keep a secret of her involvement and the preparations for the march from her mother; the preparations which had started long before 16 June 1976. Most of the parents of the youths who were involved in the activities that were linked to the June 1976 student protests were regarded as possible informers. Informers by not seeing the way out of the Apartheid, and also fearful and terrified of the Nationalist Party. Writing the placards, which the students had to bring to the school, created nervousness from her mother. A young Ms Mthembu had managed to lie her way out of the house, and got to write her related protest message in peace. Like diligent soldiers, the students of 1976 took instructions from their leaders with precise accuracy and a sense of order and discipline, which was a sentiment that was also echoed by Oupa Ngwenya in 85

Eunice Rakhale-Molefe chapter eight. With great jubilation and delight, she also recalls being in the choir. Music is one of the heritage and legacy projects of Naledi High School. Willy Bokala attests to this earlier in the book. Ms Mthembu was well known for her beautiful singing voice, particularly in the girls’ choir competitions; a talent she continues to explore. She shares the same sentiments with Mrs Mkhabela and Dr Molefe about the roles that their teachers had played in their lives. “My life was influenced and shaped, to a great extent, by my school teachers. Mrs Mpati was one such teacher,” Ms Mthembu says, proudly. “High schools are where the grooming of young girls takes place,” She emphasises. “This is partially true because grooming starts at home, with mothers raising awareness in their daughters about the importance of looking after themselves, sometimes sending them insinuating messages, never really coming out clearly about what they really meant.” Ms Mthembu went on to explain that they take their daughters shopping while the girls predictably roll their eyes over their mothers’ fashion sense, which they interpret as being fashion nonsense. But, at the same time, they appreciate their mothers’ honest feedback and practical advice. The also take them to the hair salons, for their long hours of braiding, and – in many other ways – the mothers are practically involved in their girl children’s grooming. “This is also the stage where they start warning them about sexuality, helping them understand that they are more than enough, guiding them towards the fullness of being a woman,” she says. “By the time they 86

June 1976 Commemorative Dialogue get to high school, they already have a strong sense of who they are and who they want to become, and the teachers merely affirm and help confirm what they already feel about themselves. In cases where our girls suffer from low self-esteem, they begin to have role models by copying trends from others. If students are well-rooted from home in who they are, they will be able to make the right choices and not be easily swayed.” It is on this basis that Mrs Mkhabela also spoke about parenting forming the root of who our children become or fail to become. “The upbringing of the mothers was informed by secrecy in so far as discussing life issues,” Ms Mthembu explains. “Romantic relationships and sexually related subjects. Such topics were regarded as taboo; hence it is difficult for mothers to talk to their girl children, they leave that up to the teachers.” Ms Mthembu insists that such a scenario cannot be allowed to continue, and – elaborating further on the same subject – she says: “The impact of peer pressure increases during periods of uncertainty. Teenagers are, therefore, an ideal target for the market buzz. They spend most of their time online, listening to music or watching television. If we do not engage them, we allow the media to raise them for us.” Mrs Mkhabela had referred to such a situation, earlier, as abdicating our responsibility to raising our children, adding that – at the same time – we must be mindful of the need to be parents – and, not friends – to our children. “Remember they already have friends,” she clarifies. 87

Eunice Rakhale-Molefe “So what they need is a parent to guide them; experts keep reminding us.” A parent in her own right, Ms Mthembu is breaking this taboo as she engages with her own daughter in an informative and fun way, which she has said oftentimes involves taking an interest in what music her daughter is listening to, knowing and reading the magazines that are targeted for young girls, familiarising herself with social media and taking an interest in her daughter’s personal life; but without infringing on her privacy. “Parenting skills that are offered through governing bodies, (if parents attend) are also a valuable tool offered by the department of education to equip parents in this advancing dynamic environment,” Ms Mthembu says, and then she asks, rhetorically: “Are there any more Mrs Mpati’s out there?” Then she adds: “The answer is yes, more so now than before, because of the increased number of learners in schools.” As an illustration, she says, teachers have taken the role of fostering orphans and using their personal resources to provide support to learners in need. But she says the difference is that, in the past, society appreciated and thanked teachers more than it is the case today. “This brings memories of how our mothers in the sixties and seventies would make sure that there is a little parcel wrapped up meticulously to take to school at the end of the term, specially prepared as gifts of gratitude for the teachers. Our mothers and grannies would offer gifts of eggs that would have been hatched by the free-running chickens in the back yard, milk from the cows or vegetables from the garden. 88

June 1976 Commemorative Dialogue Society needs to appreciate teachers!” Ms Mthembu’s thoughts made me reflect on some of the teachers I got to observe as I was writing the book. The legacy of Mrs Mpati lives on through many other former Naledi High School students. And one such student is Glory Bokala, who is teacher and a former student at the school, and is also in the management team that is making great efforts to rehabilitate the academic performance of the school; especially focusing on the matric examinations results. Mrs Bokala believes that discipline is effective if you talk to the learners and expect them to follow the instructions given. “The challenge is in expecting the learners to follow the rules,” she says. “This requires that you should be an example of what you expect from your students.” Her classroom’s atmosphere is epitomised by order, discipline and a sense that the children actually understand why they are in school. Hers is a serene class, without noise – whether she is in the classroom or not. She presents herself, and goes around doing her daily work in a way that demonstrates discipline and order. Mrs Bokala, the same way as Ms Mthembu, is well- groomed and dresses immaculately, which complements her polite, yet authoritative nature with which she gets the job done. Interestingly, Mrs Bokala and her husband, Willie Bokala, are both former students of Naledi High School but – as she often reminds me – they met when Mr Bokala had left the school already. 89

Eunice Rakhale-Molefe “The school environment of Naledi High influenced who I have become,” she says, and adds: “I am that heritage. I live the legacy through my leadership in the education structure of our country and through my music.” Ms Mthembu is also concerned about the welfare of the teachers. She brings this to light as she gives clarity and perspective on the misconception about the teacher unions. “There is a widespread misconception about the role played by unions in education. Due to abuse and victimisation of teachers that took place in the past, it was necessary for the teachers to have a voice and representation. The union is a key stakeholder that represents the aspirations of teachers to the government. There is ongoing regulated engagement from branches at regional and provincial level. It is important for us, as a community in the education system, not to pretend to be ignorant on labour issues. Most of the union’s engagement revolves around labour practices.” Getting worked up, Ms Mthembu sighs and remarks: “This subject needs a book on its own! The unions have contributed a lot in correcting policies and have signed several progressive collective agreements to help regulate the relationship between the employer and employee.” Back to her favourite subject, the children, Ms Mthembu says: “The grooming of our children should start with us, as a community, having their welfare at heart. We must funnel all cynicism into noble ends. 90

June 1976 Commemorative Dialogue Hurling criticism against teachers does not bring about any good, but indirectly sabotages the environment for our own children. As our girls travel on the road to womanhood – encountering fears and difficulties – teachers and mothers form part of a circle that helps and guide them. Unless society sees teachers as part of this circle and mothers continue to criticise the teachers, we will fail to raise girls who will be able to come to their fullness; into womanhood.” On The Road To Womanhood Author Unknown Be free to be you, be strong, Yet gentle. Be proud, yet loving. May your body always Be a blessing to you. A sacred grove of love and pleasure. So, care for your body As you would for a beautiful garden. Your womb can now bring forth new life. But remember, yours is the power, The power to open or close The gates of life in your garden. Therefore, yours is the responsibility To be a conscious Gardner. 91

6Eunice Rakhale-Molefe 8th June 1976 Room 8 “Until the 8th of June, 1976 – when the Special Branch came to pick up Enos Ngutshane – I was ignorant of the politics of the day. Politics were for the debating team and Student Christian Movement members, so I had believed.” – Naledi High School educator Mr Andrew Moeletsi. Andrew Moeletsi, from Moletsane Soweto, is a history teacher with a flair for arts. He studied fine art for a year at Soshanguve in Pretoria. He is among those at the school who are burdened by the learners’ poor academic performance, and is part of the School Management Team, SMT who are trying, very hard, to remedy the situation. He is also one of the teachers I always find at the school after hours on weekdays and on weekends with his head swamped in a pile of spread sheets, books and papers in the staff 92

June 1976 Commemorative Dialogue room – which is also the official boardroom of the 50th anniversary organising committee. His demeanour gives the notion that he does not want to be disturbed. As my research for the book had been developing, I got to be introduced to him as one of the two teachers at the school who is also a former student of Naledi High School. An alumni and school management member, all packed in one, was a rare and valuable combination, indeed. “My life has always been influenced by Naledi High School,” Moeketsi says, as we start to chat. “Indirectly, I had been inspired by my elder sister, who is a former student of Naledi High School, because she always spoke highly about the school. Directly, I was motivated by my two favourite teachers at Moletsane Secondary School, who were also both from Naledi High School. When transition time came for matric, Naledi High School became my first choice. Thirty years later, I am still here…” Now that the conversation is underway, Moeketsi relates several historical aspects that had seemingly informed his decision to complete his high school career at Naledi High School: “It had all began with the government converting the schools from community entities to government institutions in the nineteen seventies. Their thinking was that African township parents were not entirely in control of their children, and the State could do a better job. Notice boards were erected widely, declaring schools as government properties, and warning on restricted entries. Along with the confiscation of community properties came the regulation that all 93

Eunice Rakhale-Molefe students had to reapply for admission to these new government structures. The vocational school in Molapo was the new registration centre and there was a deadline, which most of us missed. As always, students with astute minds found the means to short- circuit the system. Long before photocopying was known of, this one student had photocopies of registration forms and ran a lucrative business, selling the forms. With reregistration, the Apartheid government had thought that their game was well- planned: The buildings and students were under their authority and the decree of Bantu Education was now going to be put in place, without any hindrance. “The one thing I got to sense very quickly about the school, was the martial spirit. It was evident during the extramural activities, in which the school sought to win at all costs, in whichever sports they were involved in. “Room 8 at Naledi High School in the seventies was one of fifteen classrooms in the school. The day of 8 June 1976 was a normal day for me in Room 8, which incidentally, is presently my teaching class base. Until the day of 8 of June 1976 – when the Special Branch came to pick up Enos Ngutshane – I was ignorant of the politics of the day. For me, the issues of politics were for the debating team and Student Christian Movement, SCM members; so I had believed. The buzz around Enos Ngutshane’s incident with the Special Branch had instigated curiosity and, later, a passion for politics for my friends and I. Information about political activities was a tightly-kept secret amongst the inner circle for fear of leakage of information to the police. 94

June 1976 Commemorative Dialogue “What I remember about the day is the sudden commotion that was caused by a burning police vehicle (a Volkswagen Beetle) in the school yard. Upon enquiring, we had found out that it was an act of retaliation by the students. This took us by surprise. Up until then, everything around us had told us that the Nationalist government and its officials were all powerful and all knowing. And that they were mini gods, and to whom we were never to speak, unless we were to be spoken to. For the first time in history, we witnessed an open defiance of the regime by young people, bringing us to an awakening of recognising the power we had, as a youth. The Power slogan – which was referring to “Black Power” – was shouted out at every corner, and had showed that the Black Consciousness Movement philosophy had infiltrated the schools. And it spread like wild fire into the townships; and it was exhilarating! From that moment on, I had become politicised. The training involved a series of meetings and informal discussions. Not only could we fight the injustice of our daily lives, but that of the government. This was foreign to me as a neophyte in politics, and I liked it! June 16 1976 March and Route “Mr Molope, the then headmaster, understood the politics of the day and was very sympathetic to the plight of the students. In preparation for the 16 June 1976 march, the high school learners were tasked with collecting the secondary school learners, on their way to Orlando Stadium. Mr Molope had addressed the assembly that morning and had wished us well. From the student leaders, the message was a plea for order and discipline. 95

Eunice Rakhale-Molefe The students had marched from Naledi to Orlando Stadium in Orlando East. From Naledi High the next pick-up point was… • Thabo Secondary School [previously Batswana “Junior Secondary School], which is located close to Naledi High School, in a south eastern direction, to be specific. It is for this reason that, even today, the two schools work closely together. Like well-disciplined soldiers, the learners were gathered at the small gate as they waited for the Naledi High School learners to arrive, before proceeding to… • Thomas Mofolo (Diranteng), we passed the Esso Petrol Garage down Phulaneng, across the first bridge, crossing into Tladi, and leading us to… • Tladi Secondary School then to… then, onwards, to Moletsane Secondary School. Turning into Koma Street, we passed the Rantol Petrol Garage, then crossed the railway line, and proceeded towards the second bridge, then crossed over to… • Mafori Mphahlele High School in Molapo. From Molapo, we went through Mofolo and passed Dube Village • At the Vocational College, we turned right at the YMCA in Dube, and we then went down to… • Until we had reach the Uncle Toms Hall Orlando West! 96

June 1976 Commemorative Dialogue “This is where we discovered that things had taken a bad turn. Lying beside Hector Peterson was the body of a Chinese man. He had been shot while he was on his way to sell and deliver cold meat. We could not proceed to Orlando Stadium. The police had taken over the march with gunfire. Even outside of politics, Naledi High School’s boys had an inherent fighting spirit in them. This is attested by Enos Ngutshane and David Kutumela as they relate events of one other fateful day, which we shall call the ‘traffic cop saga’. Ngutshane and Kutumela become so fired up whenever they relate the story that you literally have to stay out of their way as their gestures become dramatic and their emotions get intense.” Moeketsi refers to this intensity as being discipline. “A suspect in a case of having allegedly harassed one of their girls, the traffic officer was expected to be made to account for his actions. In Battalions of ten youths each, they had unsuspectingly walked from Naledi to Zondi to the house of the traffic officer, who would later be rescued by his wife and school principal. Later, as punishment, the students were kept at Protea Police Station for a few days. In the same militant style, they also disciplined a local councilor who was suspected of reporting the students’ political activities to the police; that is, being an informer. “We were always cautious in the way we enforced discipline and order, never to kill,” Concludes Moeletsi, emphasising a sentiment that has been echoed by Ngutshane and Kutumela, among several other Naledi High School alumni. 97

Eunice Rakhale-Molefe 98