On Heritage: A Youth Perspective by Siphokuhle Ncetezo

Heritage – an ambiguous term that transcends the boundaries of indoctrinated perspective, one that rests on opinion purely to highlight a commonality amongst people, a similarity amongst a diverse nation and most importantly a chance to openly reminisce on one’s undiluted history. Some may seem to assume that this message then seeks to support the claim that individuality is a sine quo non for the expression of heritage and indigenous pride, which may be true as envisioned by the founders of Apartheid who strongly aligned with stratified freedom through individual autonomy. The mention of the word “Apartheid” can certainly assert that the theory is therefore not valid but that is not where the crux of this contextualization rests or rather begins.

This conversation begins by understanding that Heritage is defined the same but comprehended differently. Unlike organizations, society does not have a sole interpreter of philosophical concepts, hence people are always yearning to affiliate with an organization that aligns with how they feel about a certain concept. This can be seen as both a benefit and a detriment in the sense that there is power in uniting through difference, due to the fact that the unity is developed by people who have realized themselves and their self-attributed roles within society. It can also be seen as a detriment due to the fact that society has only allowed difference to be proudly attributed in recent years. Marginalized groups like women, homosexual people, Black People and so on have been far too excluded that they seem to define their heritage in the best way that suits the society they never built themselves. The outcry though in this sense is found in the lack of real heritage, that which is the realization of one’s history to celebrate a present time you can comprehend. 

The Harmony of History and heritage is where the 21st century generation needs to put itself. Realizing History does not mean unravelling revenge or hatred between groups nor does it incite any action that may change the outcome of history for the favored group. Simply, realizing your history is a self-diagnostic measure that aims to develop one according to the principles of one’s origin, to realize one’s own identity as built over time so as to allow better envisioning for the upcoming generation hence in layman’s terms it would be put as “you won’t know where you are going unless you know where you come from”. In an African context that boasts on auditory history, it is important to understand that heritage requires more reasoning than listening, more expression than publicity but of most importance is the act of seeking knowledge rather than being taught. Culture that is expressed through the eye of the observer is a mere event whereas culture that is expressed by the custodians who hold its heritage is then considered a way of Life. This then leads us to the conclusion that Heritage is the positive alignment of uncut difference within a unified society, heritage is in the eye of the beholder! 

Now that we understand what heritage is, it’s only logical to understand the origin story behind the celebration of Heritage Day and closely link it to our definition of Heritage. September 24 was previously known in South Africa as Shaka Day, a day commemorating the Zulu King of Shaka. He was known for uniting the Zulu clan together and forming the Zulu nation. Every year, South Africans would gather at his grave to honor him. In 1995 a request for the day to be confirmed as an official holiday was rejected. After receiving some pushback from the Inkatha Freedom Party (IFP), a majority Zulu party, it was decided that the day was needed and would be known as ‘‘Heritage Day”. (National Today, 2017-2022). Sankofa symbolizes the wisdom in learning from the past in building for the future. (It is not a taboo to go back and retrieve what you have forgotten.) A symbol of perpetual heritage in essence, it is not a shock that the idea of celebrating heritage emanates from an African setting. This is because above all difference within the African community, heritage is the unchanging commonality within each and every soul: the love for rhythm, the ease of communication but most importantly, Humanity(UBUNTU). 

Hence, the following words by Steve Biko affirm the reason why most people celebrate Ubuntu during heritage month, “The great powers of the world may have done wonders in giving the world an industrial and military look, but the great gift still has to come from Africa – giving the world a more human face” (Biko, 2004). This is not said because Africans have nothing left to offer the world apart from character traits but rather it emphasizes the point that Heritage is not a materialistic concept hence the greater the value you attribute to intangible history, the greater the heritage you carry. Ideally, the conception moved from the celebration of a fallen king to the celebration of general pride in cultural history which was not an entirely flawed idea considering the opportunities offered by South Africa’s Diversity. The anti-climax then comes in with the understanding of the afore-mentioned, the fact that the heritage is celebrated incorrectly. Sankofa - as explained, is culminated by the mandate which we should carry, heritage is not just appreciation of past group-based accolades and good times but also an invitation to shape the future into one yearned for by the masses.

In conclusion, the injustices of the world, starting from things like homophobia to racism have a link to the misconception of heritage. It is the pride in concepts not relative to a people that misleads the masses to be comfortable with unnatural acts. The incorrect story telling of the African story has met Africa’s children with a confusion and loss of identity so much that it feels wrong to be proud of who you are or even worse, to seek who you are. One may argue that the culture I so much advocate for assists in the prejudices of the current world but that is the idea behind the most important take off from this contextualization. Culture is defined by the custodian generation of a pre-defined group of people. Understanding your history doesn’t change who you are but rather allows you to understand why you are there in the first place. To importantly note, the way you live now will be the culture that the next generation fears to change, the habits you have now will be the basis of character that future generations will hold therefore live proud and loud so as to echo your vision loud enough for the next generation to hear. Real Heritage will come when we assimilate modern concepts that are independent of inter-personal influence into historic constant concepts that are at the base of the African culture. Unity doesn’t come from broken pieces, unity comes from the amalgamation of independently functional parts. Realize your real heritage, realize that you are part of that heritage and finally, live the history that will birth the heritage you want to see!

On the decline of SASCO and the rise of EFFSC in UFH by Lindokuhle Mponco

SASCO in the University of Fort Hare is a shadow of its former self due to a litany of issues. One of those issues is a decline in ideological understanding. SASCO is a representation of movement that started on a revolutionary path, but due to interactions and alliances with bourgeois power structures they have become reformist. This is the case at a national level, and also at an institutional level. The decline of ideological understanding can be located in the development of a student aristocracy. The development of a student aristocracy over the past 28 years has led to SASCO being a brake in the student movement, and the biggest reformist/sellout organization in the broad politics of the higher education sector.

This development of SASCO cannot be dislocated from the decline of the YCL and the ANCYL. It is public knowledge that these three organizations have an alliance (Progressive Youth Alliance) which seeks to unite the youth behind the banner of the politics of the tripartite alliance (COSATU-ANC-SACP). This alliance has not produced anything progressive in the past 10 - 15 years due to the assault of the reactionary leaders of the ANC who have used the PYA (Progressive Youth Alliance) as their mobilization and lobbying vehicle. This is the case in the University of Fort Hare and it seems like it will be the case for many more years to come. This decline can be located to the shifting of political priorities in the PYA. The PYA is now deployment-centric and proximity centered. Most of the leading layers of the organization are concerned with being deployed and having proximity to institutional managers. The issues of students are used as a tool to get deployment, the deployment is then used to secure all kinds of bourgeois luxuries and in some cases jobs! This is not possible without selling out.

We cannot disassociate SASCO from selloutism because selloutism has become part of the DNA of SASCO, especially in the University of Fort Hare. Those few SASCO activists that still uphold the founding principles have been victims of suspensions and internal suppression. The character of a reformist/sellout movement is the suppression of the best layers of the organization in exchange for the promotion of the most reactionary and incompetent layers of the organization. The reason why the reactionaries and incompetents get promoted is due to them being easy to control and dictate. They can't present cogent arguments because they have not even grasped the basics of Marx, Engels, Lenin, and Trotsky. They can't present cogent arguments because they have not invested their time in reading Biko or even engaging the history and the roots of SASCO. In the University of Fort Hare, SASCO is like the ANC in all characters and form. It is thus a dying horse that has no kicks left to offer. Its saving grace is the interference of managers and higher ups that save them from near death at every juncture.

The EFFSC's existence has further amplified the need for a revolutionary organization. The EFFSC has thoroughly replaced SASCO as the vanguard of student and worker struggles in the University of Fort Hare. The EFFSC represents the brand of politics that SASCO used to represent 30 years ago due to how the movement has been able to self-correct when necessary. The EFFSC in the University of Fort Hare might have gone through a turbulent period in as far as internal politics are concerned, but the ability to self-correct has proven beyond reasonable doubt that the EFFSC is revolutionary through and through. The ideological decline in SASCO has been thoroughly exposed by the EFFSC due to how the EFFSC has represented itself in governance, and in the broad politics of the institution. This is the reason why the EFFSC is on an upward trajectory. The EFFSC represents a new hope and is a rising star in as far as the politics of the University of Fort Hare are concerned. Its first taste of governance in 2019/20 in the East London Campus proved that with the EFFSC at the helm, progress will be a reality.

The EFFSC's manifesto has proven to be a manifesto that resonates with the masses of our people because it is derived from the masses of our people. The EFFSC is a now a bulwark of student and worker struggles because it is the only organization that genuinely embraces the struggle of the students and the workers. The author is not ashamed to admit that mistakes have been made, and failures have occurred. However, the EFFSC has shown a unique skill and tendency of utilizing the ideological tools of analysis bestowed to it by the masses of our people. It has been able to use Marxism-Leninism and Fanonian thought in a very concrete manner, such that the students have been drawn to its revolutionary politics. These tools have been used to shift and reorient the movement towards the revolutionary path. 

It is our revolutionary duty as Marxists to safeguard the EFFSC and ensure its rise continues. The EFFSC must be sheltered from charlatans and opportunists that seek to use it as a tool to escalate the careerist ladder. We must shelter the EFFSC from opportunists that want to use the EFFSC as a bargaining chip to secure bourgeois luxuries and cushy jobs. We must shelter EFFSC from the agents and pawns that are being used by the management to destabilize the movement from achieving its revolutionary mission of free, quality, decolonized, and well resourced education in our lifetime. We must begin the process of purging all of those that have been involved in selloutist tendencies that seek to prop up the incompetence that exists in this gallant but colonial institution called the University of Fort Hare. We must safeguard the EFFSC from those that continue to chant management sponsored slogans which represent tyranny and the collapse of student activism within our institution.

It must be known to all that the EFFSC is not a home for thieves, scoundrels, opportunists, charlatans, demagogues, reactionaries, and sellouts. The EFFSC is a home for revolutionary progressives, and people centered activists that seek no profit for their work but the advancement of the revolutionary movement, and a socialist society built on the principles of Student and Worker Power. This political period requires us to hold fast to the words of Amilcar Cabral, "Hide nothing from the masses of our people. Tell no lies. Expose lies wherever they are told. Mask no difficulties, mistakes, failures. Claim no easy victories."