Monday, 15 February 2016

BLACK HISTORY MONTH: Pixley ka Isaka Seme 1881 -1951


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First name: 
Pixley
Last name: 
Seme
Date of birth: 
1 October 1881
Location of birth: 
Natal, South Africa
Date of death: 
7 June 1951
Location of death: 
Johannesburg, South Africa
Synopsis:
Lawyer, journalist, author member of the SANNC, launched the SANNC newspaper, Abantu Batho, President-General of the ANC
Pixley Seme was born on 1 October 1881 in Natal, the son of Isaka Sarah (nee Mseleku) Seme. Little is documented of his early life as a primary school pupil and teenager. He obtained his primary school education at the local mission school where the American Congregationalist missionary, Reverend S. C. Pixley, took an interest in him and arranged for him to go the Mount Hermon School in Massachusetts in the USA.
Seme did his BA degree at Columbia and then went to Oxford University where he completed a degree in Law. He was called to the bar at the Middle Temple in London before returning to South Africa on the eve of the creation of the Union of South Africa in 1910.
Pixley Ka-Isaka Seme, a leading figure at the launch of the South African Native National Congress, later renamed the African National Congress (ANC).
His memorable speech at Columbia University in 1906 on “The Regeneration of Africa” won him the University’s highest oratorical honour, the George William Curtis medal. The speech was circulated widely in South Africa and revealed Seme’s remarkable way with words. While in London in 1909, Seme followed deliberations about the Union of South Africa Bill (1909) that proposed a framework for the establishment of the Union of South Africa. His reaction to this development is articulated in another authoritative view on the future of South Africa.
“The Native Union” is a document that mapped out a strategy for African people in reaction to developments designed to exclude them from participating in mainstream political institutions and which sought to regulate their access to land and certain categories of employment, particularly in the mines. The document also reflects Seme’s insight into forms of resistance to the impending political dispensation. Though not stated explicitly in the document, Seme seems to have been of the opinion that the Bambatha Rebellion type of response to the emerging Union was atavistic. This implied a need for the creation of a Union-wide political movement that would counter the emerging segregationist system of government.
More than any of the leading personalities of the time, Seme is considered the founder of the South African Native National Congress (SANNC), the precursor of the ANC. Not only did he conceptualise the form and structure of the movement but he also facilitated the founding of the SANNC in Bloemfontein in 1912. At the founding Congress Seme delivered the keynote address, an appeal for symbolic and material support for the new formation. And when voting began for the position of president, Seme proposed that John Langalibalele Dube be elected.
The SANNC needed funding if it was to fulfill its function. In the context of the time, chiefs were the main source of potential funding. This critical factor is rarely appreciated in considerations of the fortunes and misfortunes of the SANNC in the first decade of its existence. Existing accounts of what is widely considered a dismal performance by the SANNC in its first decade often fail to reflect on the impact of the lack of funds on the organisation. Seme himself, considered the most persuasive to garner the support of the chiefs, was a logical choice for the position of Treasurer-General, a fact that must be taken into account in any examination of the SANNC’s effectiveness and funding environment.
The matter assumes greater significance when viewed in the context of Seme’s financial woes during the decade. It appears that “though he became Congress’s first Treasurer-General, he was always in financial difficulties. Various ventures on which he embarked failed, including buying farms in what was then the Transvaal.” This observation seems to give an indication of just how handicapped, financially, the SANNC was in the 1910s. This was decades before its successor, the ANC, created a massive capacity for attracting funding, with serious implications for organizational core values.
The Founder’s misfortunes in the 1910s were mirrored by those of the SANNC. For much of the 1910s, as the Union of South Africa leapt from one crisis to the next, the SANNC was unable to mount a serious challenge to the segregationist regime. The Land Act of 1913, intended to deny African farmers the only form of access to land they had since the conclusion of wars of conquest in the 1860s and 1870s, went unchallenged. The only memorable response to it was Sol Plaatje’s book Native Life in South Africa, which condemns the inhumanity of the legislation, and a SANNC delegation to London that returned unfulfilled. Significantly, this delegation did not include Seme.
During this time Seme set up a newspaper, Abantu-Batho. Ambitious though this project proved to be, it was an ingenious way of drawing African people, its target audience, to the political discourse that impacted on their lives. Seme’s response to the Land Act has not been recorded.
The outbreak of World War I is yet another turning point that throws the spotlight on the SANNC under Dube’s presidency. Among Afrikaners, the war provoked the emergence of two groups committed to the politics of secession: the South African National Party (SANP) under JBM Hertzog, and the Anti-War rebellion led by Koos de la Rey and others. The two Afrikaner formations were opposed to the war, expressing resentment at having to fight what they saw as a British Imperial War against Germany, a power they had had an alliance with during the South African War of 1899 to 1902.
ANC founder: Pixley ka Isaka Seme
On the other hand, in what appeared to have been a strategic positioning, the SANNC supported the war effort in the hope that when it ended, the British would show appreciation by intervening on their behalf. Uncharacteristically, during this momentous period in South African history, Seme did not articulate a view that would captivate as well as he did in 1906 and 1909/10. There is nothing of the calibre of his thoughts on African regeneration or the Native Union reported at the time of the war. Seme instead continued practising law, and following the failure of the 1914 delegation, the SANNC seemed to descend into inertia.  
It was only after 1917 that the SANNC once again made its presence felt. Its provincial structure, the Transvaal SANNC, became deeply involved with two strike actions that paralysed the city of Johannesburg. First it was the mineworkers’ strike of 1918 over low wages. In 1919 sanitary workers went on strike in what became known as the “bucket strike”.  The Transvaal SANNC, under Sefako Makgatho, who was also President General of the SANNC, became involved with both strikes. Historians agree that this marked the first attempt at making the SANNC a mass-based organization. It is not clear whether Seme supported Makgatho on the direction in which he seemed to be taking the SANNC, but it is significant that in the 1930s it was Makgatho’s friendship with Seme that secured for him the presidency of the Transvaal ANC. By 1920, Seme’s star was on the wane.
Early in the 1920s Seme had an opportunity to revive his career. He served as legal counsel for the Swazi Regent in a dispute with the British government. His knowledge of British law, having studied at Oxford, made him the logical choice for the task. However, the outcome of the case was disastrous for Seme – he lost the case on appeal at the Privy Council and returned to South Africa. The case seemed to have left him devastated, and “he began drinking to excess, and before the decade was over had been involved in an automobile accident when drunk”. He was subsequently struck off the roll of attorneys.  It is possible that these developments left Seme despondent and without any appetite for political involvement.
In 1923, under Makgatho’s presidency, the SANNC changed its name to the African National Congress (ANC). A year later at an elective Congress, Makgatho was voted out of office and replaced by ZR Mahabane. The Mahabane presidency was marked by intense ideological debates within the ANC and the Communist Party of South Africa (CPSA) about the primacy of the National Question over the class struggle, which aimed to bring an end to capitalist exploitation.
Yet again, Seme’s contribution to these debates is sorely missed, remaining unrecorded. The outcome of this contest at the level of ideas seems to have been settled in favour of the socialist faction within the ANC. In 1927 the ANC held an elective Congress and a candidate wedded to the socialist/Marxist doctrine was elected the new President General. JT Gumede was a committed socialist when he became leader of the ANC and sought to steer the movement in that direction, but he was opposed by some of the ANC’s stalwarts, including former presidents Mahabane and Makgatho.
It was during this strife that Seme is seen making a return to politics. He joined with the Nationalists, who were opposed to the socialist position promoted by Gumede. Relations between Nationalists and Socialist broke down irretrievably during 1929, leading to Gumede being unseated as President General. Seme seems to have recovered significantly from his woes of the previous decade, and in the elective Congress of 1930 he was elected to the position of President General.
Seme’s presidency is often associated with the demise of the ANC in the first half of the 1930s. It is argued that his failure to lead was largely the reason for the ANC’s sagging fortunes. Indeed, during the early 1930s the ANC’s following in urban and rural areas was at its lowest, compared with earlier decades. In the rural areas, particularly in areas dominated by white commercial agriculture, the Industrial and Commercial Workers Union (ICU) had upstaged the ANC throughout the1920s, mobilizing African sharecroppers and labour tenants against white landowners keen to exploit their labour. In the urban areas, particularly on the Witwatersrand, the CPSA had upstaged the ANC and enjoyed a sizeable following. The ICU and CPSA had established themselves while Seme’s two immediate predecessors led the Congress.
Seme became President General in the midst of the Great Depression, a period that threw up challenges that would have overwhelmed even the most capable of leaders. It is thus unfair to argue that Seme stood by as conditions in the ANC deteriorated. On the contrary, he tried to restructure the ANC in a bid to make it more responsive to the prevailing political circumstances.
The CPSA was particularly vibrant in local communities in townships across the country. CPSA branches became formidable opponents in Advisory Councils where they contested regular elections with civic structures, enjoying grassroots support. This was particularly true in Johannesburg’s municipal townships – in Orlando and the Western Native Township the CPSA contested elections and established itself as a significant role player in local politics.
Seme proposed organizational restructuring of the ANC at regional level, dissolving provincial congresses and subdividing the national body into 11 regional congresses in place of the four provincial congresses. These proposals incensed the relatively powerful Transvaal ANC, which had always been very influential in determining and shaping policy directions. A faction of the Executive Committee of the Transvaal ANC, led by Kgatla chiefs, accused Seme of attempting to undermine them to establish an Nguni hegemony within the organization. Curiously, Seme was supported in his reorganization by the President of the Transvaal ANC, Makgatho. In the process, Makgatho alienated himself from some members of the anti-Seme faction in the Transvaal ANC Executive Committee.
The feud between Makgatho and the opposing faction in the Transvaal ANC from 1932 ended in mid-1933 when Makgatho was voted out of office. This led to a split in the Transvaal ANC, with one side recognizing Makgatho as president and the other a new candidate. For more on this feud and how it was resolved click here.
Seme was becoming increasingly unpopular, with calls for his removal reaching a crescendo after the removal of Makgatho as President of the Transvaal ANC in 1934. In 1937 Seme was replaced by Mahabane, who was ready for a second stint.
This marked the end of Seme’s contribution to politics, and he returned to his law practice as his licence had been restored. For much of the 1940s he worked as an attorney with offices in downtown Johannesburg, and during this time he became Anton Lembede’s mentor. But the new generation of ANC leaders, mainly those in the Youth League, considered Seme as rather conservative. Seme died in 1951.
Conclusion
Seme’s memorable speech at Columbia University in 1906 earned him the Order of Luthuli in Gold in 2006, conferred by then president Thabo Mbeki. This gesture seemed to be at variance with the ANC’s perspective on Seme’s role in the history of the liberation struggle. Earlier, the ANC appeared to be airbrushing Seme out of the liberation history discourse precisely because he was perceived to have presided over the organization when it went through an unprecedented decline. But Seme could also be considered the founder of the ANC in ways that no other leader of the ANC could.
- See more at: http://www.sahistory.org.za/people/pixley-ka-isaka-seme#sthash.d4AJH2nv.dpuf
SOURCE: SOUTH AFRICAN HISTORY ONLINE

Friday, 12 February 2016

BLACK HISTORY MONTH: History of the Tsonga People

Tsonga

The Tsonga are a group of the Bantu-speaking population who live in areas extending from St Lucia Bay on the northern KwaZulu Natal coast, up to the Sabie River, which flows through Zimbabwe and Mozambique. Tsonga groups also live in the Lydenburg, Soutpansberg, and Waterberg districts of the Northern Province, where they are interspersed with the Pedi in the west and the Venda and Lobedu in the north. In Mozambique, they live in the Delagoa Bay area, Inhambane, and northwards up to the Limpopo River mouth.

Their traditional culture and customs endured until the nineteenth century when the Tsonga came under the influence of the Zulu nation. Their cultural change has been slow, but since the industrialisation of South Africa during the twentieth century, their communal and national life has been fundamentally altered by conversion to Christianity, schooling, and labour migration. The smooth functioning of the traditional pattern of life is now breaking down rapidly. The name Tsonga was given to them by Zulu invaders who enslaved many clans between 1815 and 1830.

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Though there are similarities between Tsonga and Zulu, it is not merely a dialect of Zulu. Unlike Zulu there are no click sounds, for the Tsonga apparently had no contact with the San. The Tsonga language has some affinities with Sotho, particularly with the Pedi dialect.

Little is known of their early history. Some Tsonga think they came from the north in remote times 'along a wide, white straight road' until they reached the sea. Other clans believe they came from Natal or Swaziland.

By the nineteenth century historical facts about the Tsonga were more accurate. Events were dominated by the devastation of Shaka and the migrations of other warriors, who fled from Shaka with their supporters during the mfecane.

Tsonga traditional societies, though regulated by strict laws, are less formalised than that of the Nguni or Sotho peoples. The traditional chiefdom comprises some hundreds or thousands of individuals who have collected around a chief. Every man is welcome to air his views, but the chief's advisers are those who can speak authoritatively on social order and the observance of customary laws.

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A traditional patriarchal Tsonga kraal is a self-sufficient, well-defined, extended family community. It usually composes a head, his father, wives, children, and the aged who depend on him. Sometimes his younger brothers with their wives and children live with him.

The Tsonga are traditionally an agricultural people. Cattle are valued but do not thrive for the Tsonga live in areas that are prone to stock diseases. Goats and fowls are kept for food and for ritual sacrifices. The Tsonga also enjoy fish and Tsonga men build weirs at the river mouths, placing the baskets with the mouths leaning against the outgoing tide. Tsonga boys shoot fish with bows and arrows.

SOURCE: South African History Online

BLACK HISTORY MONTH: "I Am an African" Speech by Thabo Mbeki

"I Am an African" - by Thabo Mbeki

"I Am an African" was a speech made by Thabo Mbeki on behalf of the African National Congress in Cape Town on 8 May 1996, on the occasion of the passing of the new Constitution of South Africa. At the time Mbeki was the vice president of South Africa under the presidency of Nelson Mandela.

The speech defined the political mood of the moment in post-Apartheid South Africa and enhanced Mbeki's reputation as a political orator, in which respect he has been likened to Martin Luther King Jr..

The speech is as follows:

TM Mbeki: Adoption of RSA Constitution Bill Statement of Deputy President TM Mbeki, on behalf of the ANC, on the occasion of the adoption by the Constitutional Assembly of The Republic of South Africa Constitution Bill 1996, 8 May 1996

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Chairperson, Esteemed President of the democratic Republic, Honourable Members of the Constitutional Assembly, Our distinguished domestic and foreign guests, Friends,

On an occasion such as this, we should, perhaps, start from the beginning.

So, let me begin.

I am an African.

I owe my being to the hills and the valleys, the mountains and the glades, the rivers, the deserts, the trees, the flowers, the seas and the ever-changing seasons that define the face of our native land.

My body has frozen in our frosts and in our latter-day snows. It has thawed in the warmth of our sunshine and melted in the heat of the midday sun. The crack and the rumble of the summer thunders, lashed by startling lightning, have been a cause both of trembling and of hope.

The fragrances of nature have been as pleasant to us as the sight of the wild blooms of the citizens of the veld.

The dramatic shapes of the Drakensberg, the soil-coloured waters of the Lekoa, iGqili noThukela, and the sands of the Kgalagadi, have all been panels of the set on the natural stage on which we act out the foolish deeds of the theatre of the day.

At times, and in fear, I have wondered whether I should concede equal citizenship of our country to the leopard and the lion, the elephant and the springbok, the hyena, the black mamba and the pestilential mosquito.

A human presence among all of these, a feature on the face of our native land thus defined, I know that none dare challenge me when I say - I am an African!

I owe my being to the Khoi and the San whose desolate souls haunt the great expanses of the beautiful Cape - they who fell victim to the most merciless genocide our native land has ever seen, they who were the first to lose their lives in the struggle to defend our freedom and independence and they who, as a people, perished in the result.

Today, as a country, we keep an inaudible and audible silence about these ancestors of the generations that live, fearful to admit the horror of a former deed, seeking to obliterate from our memories a cruel occurrence which, in its remembering, should teach us not and never to be inhuman again.

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

In my veins courses the blood of the Malay slaves who came from the East. Their proud dignity informs my bearing, their culture a part of my essence. The stripes they bore on their bodies from the lash of the slave master are a reminder embossed on my consciousness of what should not be done.

I am the grandchild of the warrior men and women that Hintsa and Sekhukhune led, the patriots that Cetshwayo and Mphephu took to battle, the soldiers Moshoeshoe and Ngungunyane taught never to dishonour the cause of freedom.

My mind and my knowledge of myself is formed by the victories that are the jewels in our African crown, the victories we earned from Isandhlwana to Khartoum, as Ethiopians and as Ashanti of Ghana, as Berbers of the desert.

I am the grandchild who lays fresh flowers on the Boer graves at St Helena, [unclear], and the Vrouemonument, who sees in the mind's eye and suffers the suffering of a simple peasant folk, death, concentration camps, destroyed homesteads, a dream in ruins.

I am the child of Nongqause. I am he who made it possible to trade in the world markets in diamonds, in gold, in the same food for which our stomachs yearn.

I come of those who were transported from India and China, whose being resided in the fact, solely, that they were able to provide physical labour, who taught me that we could both be at home and be foreign, who taught me that human existence itself demanded that freedom was a necessary condition for that human existence.

Being part of all of these people, and in the knowledge that none dares contest that assertion, I shall claim that - I am an African.

I have seen our country torn asunder as these, all of whom are my people, engaged one another in a titanic battle, the one to redress a wrong that had been caused by one to another and the other, to defend the indefensible.

I have seen what happens when one person has superiority of force over another, when the stronger appropriate to themselves the prerogative even to annul the injunction that God created all men and women in His image.

I know what it signifies when race and colour are used to determine who is human and who, sub-human.

I have seen the destruction of all sense of self-esteem, the consequent striving to be what one is not, simply to acquire some of the benefits which those who had imposed themselves as masters had ensured that they enjoy.

I have experience of the situation in which race and colour is used to enrich some and impoverish the rest.

I have seen the corruption of minds and souls as a result of the pursuit of an ignoble effort to perpetrate a veritable crime against humanity.

I have seen concrete expression of the denial of the dignity of a human being emanating from the conscious, systemic and systematic oppressive and repressive activities of other human beings.

There the victims parade with no mask to hide the brutish reality - the beggars, the prostitutes, the street children, those who seek solace in substance abuse, those who have to steal to assuage hunger, those who have to lose their sanity because to be sane is to invite pain.

Perhaps the worst among these, who are my people, are those who have learnt to kill for a wage. To these the extent of death is directly proportional to their personal welfare.

And so, like pawns in the service of demented souls, they kill in furtherance of the political violence in KwaZulu-Natal. They murder the innocent in the taxi wars.

They kill slowly or quickly in order to make profits from the illegal trade in narcotics. They are available for hire when husband wants to murder wife and wife, husband.

Among us prowl the products of our immoral and amoral past - killers who have no sense of the worth of human life, rapists who have absolute disdain for the women of our country, animals who would seek to benefit from the vulnerability of the children, the disabled, and the old, the rapacious who brook no obstacle in their quest for self-enrichment.

All this I know and know to be true because I am an African!

Because of that, I am also able to state this fundamental truth that I am born of a people who are heroes and heroines.

I am born of a people who would not tolerate oppression.

I am of a nation that would not allow that fear of death, of torture, of imprisonment, of exile or persecution should result in the perpetuation of injustice.

The great masses who are our mother and father will not permit that the behaviour of the few results in the description of our country and people as barbaric.

Patient because history is on their side, these masses do not despair because today the weather is bad. Nor do they turn triumphalist when, tomorrow, the sun shines.

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

We are assembled here today to mark their victory in acquiring and exercising their right to formulate their own definition of what it means to be African.

The Constitution whose adoption we celebrate constitutes an unequivocal statement that we refuse to accept that our African-ness shall be defined by our race, our colour, our gender or our historical origins.

It is a firm assertion made by ourselves that South Africa belongs to all who live in it, Black and White.

It gives concrete expression to the sentiment we share as Africans, and will defend to the death, that the people shall govern.

It recognises the fact that the dignity of the individual is both an objective which society must pursue, and is a goal which cannot be separated from the material well-being of that individual.

It seeks to create the situation in which all our people shall be free from fear, including the fear of the oppression of one national group by another, the fear of the disempowerment of one social echelon by another, the fear of the use of state power to deny anybody their fundamental human rights and the fear of tyranny.

It aims to open the doors so that those who were disadvantaged can assume their place in society as equals with their fellow human beings without regards to colour, to race, to gender, to age or to geographic dispersal.

It provides the opportunity to enable each one and all to state their views, to promote them, to strive for their implementation in the process of governance without fear that a contrary view will be met with repression.

It creates a law-governed society which shall be inimical to arbitrary rule.

It enables the resolution of conflicts by peaceful means rather than resort to force.

It rejoices in the diversity of our people and creates the space for all of us voluntarily to define ourselves as one people.

As an African, this is an achievement of which I am proud, proud without reservation and proud without any feeling of conceit.

Our sense of elevation at this moment also derives from the fact that this magnificent product is the unique creation of African hands and African minds.

But it also constitutes a tribute to our loss of vanity that we could, despite the temptation to treat ourselves as an exceptional fragment of humanity, draw on the accumulated experience and wisdom of all humankind, to define for ourselves what we want to be.

Together with the best in the world, we too are prone to pettiness, to petulance, selfishness and short-sightedness.

But it seems to have happened that we looked at ourselves and said the time had come that we make a super-human effort to be other than human, to respond to the call to create for ourselves a glorious future, to remind ourselves of the Latin saying: Gloria est consequenda - Glory must be sought after.

Today it feels good to be an African.

It feels good that I can stand here as a South African and as a foot soldier of a titanic African army, the African National Congress, to say to all the parties represented here, to the millions who made an input into the processes we are concluding, to our outstanding compatriots who have presided over the birth of our founding document, to the negotiators who pitted their wits one against the other, to the unseen stars who shone unseen as the management and administration of the Constitutional Assembly, the advisers, the experts and the publicists, to the mass communication media, to our friends across the globe - congratulations and well done!

I am an African.

I am born of the peoples of the continent of Africa.

The pain of the violent conflict that the peoples of Liberia, and of Somalia, of the Sudan, of Burundi and Algeria is a pain I also bear.

The dismal shame of poverty, suffering and human degradation of my continent is a blight that we share.

The blight on our happiness that derives from this and from our drift to the periphery of the ordering of human affairs leaves us in a persistent shadow of despair.

This is a savage road to which nobody should be condemned. The evolution of humanity says that Africa reaffirms that she is continuing her rise from the ashes.

Whatever the setbacks of the moment, nothing can stop us now! Whatever the difficulties, Africa shall be at peace!

Thank you very much.

BLACK HISTORY MONTH: “I am an African” - by Pixley Isaka Seme

“I am an African” an iconic speech by a former president of the ANC

“I am an African, and I set my pride in my race over against a hostile public opinion”.
Sounds familiar?
Nope, it’s not former South African’s president Thabo Mbeki’s most memorable speech. It is in actuality the beginning of an iconic speech in 1906 by one of the founding fathers of the ANC, Pixley ka Seme, and perhaps forms some of the inspiration for Mbeki’s more famous oration.
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Seme gave his speech at Columbia University in the US, where he was studying for a BA degree (before he went on to study law ay Oxford). This speech won him the University’s highest oratorical honour, the George William Curtis medal.
Here it is…
The Regeneration of Africa by Pixley Ka Isaka Seme
5 April 1906
I have chosen to speak to you on this occasion upon “The Regeneration of Africa.”
I am an African, and I set my pride in my race over against a hostile public opinion. Men have tried to compare races on the basis of some equality. In all the works of nature, equality, if by it we mean identity, is an impossible dream! Search the universe! You will find no two units alike. The scientists tell us there are no two cells, no two atoms, identical.
Nature has bestowed upon each a peculiar individuality, an exclusive patent from the great giants of the forest to the tenderest blade. Catch in your hand, if you please, the gentle flakes of snow. Each is a perfect gem, a new creation; it shines in its own glory – a work of art different from all of its aerial companions.
Man, the crowning achievement of nature, defies analysis. He is a mystery through all ages and for all time. The races of mankind are composed of free and unique individuals. An attempt to compare them on the basis of equality can never be finally satisfactory. Each is self.
My thesis stands on this truth; time has proved it. In all races, genius is like a spark, which, concealed in the bosom of a flint, bursts forth at the summoning stroke. It may arise anywhere and in any race.
I would ask you not to compare Africa to Europe or to any other continent. I make this request not from any fear that such comparison might bring humiliation upon Africa. The reason I have stated,-a common standard is impossible!
Come with me to the ancient capital of Egypt, Thebes, the city of one hundred gates. The grandeur of its venerable ruins and the gigantic proportions of its architecture reduce to insignificance the boasted monuments of other nations.
The pyramids of Egypt are structures to which the world presents nothing comparable. The mighty monuments seem to look with disdain on every other work of human art and to vie with nature herself. All the glory of Egypt belongs to Africa and her people. These monuments are the indestructible memorials of their great and original genius. it is not through Egypt alone that Africa claims such unrivalled historic achievements.
I could have spoken of the pyramids of Ethiopia, which, though inferior in size to those of Egypt, far surpass them in architectural beauty; their sepulchres which evince the highest purity of taste, and of many prehistoric ruins in other parts of Africa.
In such ruins Africa is like the golden sun, that, having sunk beneath the western horizon, still plays upon the world which he sustained and enlightened in his career.
Justly the world now demands-
“Whither is fled the visionary gleam, Where is it now, the glory and the dream?”
Oh, for that historian who, with the open pen of truth, will bring to Africa`s claim the strength of written proof. He will tell of a race whose onward tide was often swelled with tears, but in whose heart bondage has not quenched the fire of former years. He will write that in these later days when Earth`s noble ones are named, she has a roll of honor too, of whom she is not ashamed.
The giant is awakening!
From the four corners of the earth Africa`s sons, who have been proved through fire and sword, are marching to the future`s golden door bearing the records of deeds of valor done.
Mr. Calhoun, I believe, was the most philosophical of all the slaveholders. He said once that if he could find a black man who could understand the Greek syntax, he would then consider their race human, and his attitude toward enslaving them would therefore change.
What might have been the sensation kindled by the Greek syntax in the mind of the famous Southerner, I have so far been unable to discover; but oh, I envy the moment that was lost! And woe to the tongues that refused to tell the truth!
If any such were among the now living, I could show him among black men of pure African blood those who could repeat the Koran from memory, skilled in Latin, Greek and Hebrew, Arabic and Chaldaic – men great in wisdom and profound knowledge – one professor of philosophy in a celebrated German university; one corresponding member of the French Academy of Sciences, who regularly transmitted to that society meteorological observations, and hydrographical journals and papers on botany and geology; another whom many ages call “The Wise,” whose authority Mahomet himself frequently appealed to in the Koran in support of his own opinion-men of wealth and active benevolence, those whose distinguished talents and reputation have made them famous in the cabinet and in the field, officers of artillery in the great armies of Europe, generals and lieutenant generals in the armies of Peter the Great in Russia and Napoleon in France, presidents of free republics, kings of independent nations which have burst their way to liberty by their own vigor.
There are many other Africans who have shown marks of genius and high character sufficient to redeem their race from the charges which I am now considering.
Ladies and gentlemen, the day of great exploring expeditions in Africa is over!
Man knows his home now in a sense never known before. Many great and holy men have evinced a passion for the day you are now witnessing their prophetic vision shot through many unborn centuries to this very hour.
“Men shall run to and fro,” said Daniel, “and knowledge shall increase upon the earth.”
Oh, how true! See the triumph of human genius to-day!
Science has searched out the deep things of nature, surprised the secrets of the most distant stars, disentombed the memorials of everlasting hills, taught the lightning to speak, the vapors to toil and the winds to worship-spanned the sweeping rivers, tunneled the longest mountain range-made the world a vast whispering gallery, and has brought foreign nations into one civilized family.
This all-powerful contact says even to the most backward race, you cannot remain where you are, you cannot fall back, you must advance!
A great century has come upon us. No race possessing the inherent capacity to survive can resist and remain unaffected by this influence of contact and intercourse, the backward with the advanced. This influence constitutes the very essence of efficient progress and of civilization.
From these heights of the twentieth century I again ask you to cast your eyes south of the Desert of Sahara. If you could go with me to the oppressed Congos and ask, What does it mean, that now, for liberty, they fight like men and die like martyrs; if you would go with me to Bechuanaland, face their council of headmen and ask what motives caused them recently to decree so emphatically that alcoholic drinks shall not enter their country – visit their king, Khama, ask for what cause he leaves the gold and ivory palace of his ancestors, its mountain strongholds and all its august ceremony, to wander daily from village to village through all his kingdom, without a guard or any decoration of his rank – a preacher of industry and education, and an apostle of the new order of things; if you would ask Menelik what means this that Abyssinia is now looking across the ocean – oh, if you could read the letters that come to us from Zululand – you too would be convinced that the elevation of the African race is evidently a part of the new order of things that belong to this new and powerful period.
The African already recognizes his anomalous position and desires a change. The brighter day is rising upon Africa. Already I seem to see her chains dissolved, her desert plains red with harvest, her Abyssinia and her Zululand the seats of science and religion, reflecting the glory of the rising sun from the spires of their churches and universities.
Her Congo and her Gambia whitened with commerce, her crowded cities sending forth the hum of business, and all her sons employed in advancing the victories of peace-greater and more abiding than the spoils of war.
Yes, the regeneration of Africa belongs to this new and powerful period!
By this term regeneration I wish to be understood to mean the entrance into a new life, embracing the diverse phases of a higher, complex existence. The basic factor which assures their regeneration resides in the awakened race-consciousness. This gives them a clear perception of their elemental needs and of their undeveloped powers. It therefore must lead them to the attainment of that higher and advanced standard of life.
The African people, although not a strictly homogeneous race, possess a common fundamental sentiment which is everywhere manifest, crystallizing itself into one common controlling idea. Conflicts and strife are rapidly disappearing before the fusing force of this enlightened perception of the true intertribal relation, which relation should subsist among a people with a common destiny. Agencies of a social, economic and religious advance tell of a new spirit which, acting as a leavening ferment, shall raise the anxious and aspiring mass to the level of their ancient glory.
The ancestral greatness, the unimpaired genius, and the recuperative power of the race, its irrepressibility, which assures its permanence, constitute the African`s greatest source of inspiration. He has refused to camp forever on the borders of the industrial world; having learned that knowledge is power, he is educating his children.
You find them in Edinburgh, in Cambridge, and in the great schools of Germany. These return to their country like arrows, to drive darkness from the land. I hold that his industrial and educational initiative, and his untiring devotion to these activities, must be regarded as positive evidences of this process of his regeneration.
The regeneration of Africa means that a new and unique civilization is soon to be added to the world. The African is not a proletarian in the world of science and art. He has precious creations of his own, of ivory, of copper and of gold, fine, plated willow-ware and weapons of superior workmanship.
Civilization resembles an organic being in its development-it is born, it perishes, and it can propagate itself. More particularly, it resembles a plant, it takes root in the teeming earth, and when the seeds fall in other soils new varieties sprout up. The most essential departure of this new civilization is that it shall be thoroughly spiritual and humanistic -indeed a regeneration moral and eternal!
O Africa!
Like some great century plant that shall bloom
In ages hence, we watch thee; in our dream
See in thy swamps the Prospero of our stream;
Thy doors unlocked, where knowledge in her tomb Hath lain innumerable years in gloom.
Then shalt thou, walking with that morning gleam,
Shine as thy sister lands with equal beam.

SOURCE: Shaka Sisulu website.