Cedric de la Harpe Author Reformer
This About the Author, Cedric de la Harpe Author Reformer was written when Jeremiah 5 21 was published on July 4 2012.
About the Author
Cedric de la Harpe was born in 1947; just before the instalment of the infamous Apartheid Regime. Whereas he cannot be blamed for its instigation, he certainly did nothing at the time; or for a long while afterwards, towards shutting this system down. As a matter of fact, he continued in its shadow, benefitting from its imbalances and injustices and thriving in its padded ‘white cage’, until July 2004. At this time Cedric took a daring step forward. He took his wife Nettie, into the forbidden territory of the South-Western Townships (Soweto), there to discover the true situation of the bubbling pot of seething unrest that underpins the largest ‘black cage’ in South Africa at this time. He focussed on development in the Township and Rural areas through Tourism; by the end of 2005 he considered himself to be free of the taint of ‘Racism’, to have shaken off the toils of the ‘Politically Correct’ mindset, and finally to be a true African. He then wrote the book “If you don’t like it here, leave!” based on the Zulu concept of the ‘Washing of the Spears’ > ‘Uku gezwa kwe Mikhonto’. It did not take Cedric long to discover that people don’t really like facts; that bitter facts as these would not sit well in many peoples’ throats; he then cast the factual account into a fictional mould that would make the ‘story’ much easier for people to digest. In doing so he discovered (in his own words) “while I write I am taken into the world that, when completed, spits me out, confirming that I am a racist, superior male dominant pig, and although I am transforming, reconciliation is still distant. Cedric de la Harpe. “(W.I.P.) AFRICAN.”
In this comment above, ‘by the end of 2005 he considered himself to be free of the taint of ‘Racism’, to have shaken off the toils of the ‘Politically Correct’ mindset, and finally to be a true African.’ I had already written my first book, “Living on the Wrong Side of the Track.”
I abandoned the book following the death of an old friend Baboon Shepherd, a founder member of the Orlando Pirates soccer club. I hurt, I was angry, I edited to book to give vent for my anger, edited, re-edited, moved the Chapter back and forth, changes the other chapters as I seethed, and after the seventh re-write, I abandoned it.
During the writing of my latest book, Land Mine, I use few issues that I discussed in the abandoned books, and have undertaken to re-write soon. My brothers are still living on the wrong side of the track, a track that I built, built in both my mind and my brothers minds.
During our eleventh year of ‘time travel’, we are exposed to understanding the hidden antipathy, towards our contribution to damage caused by economic apartheid, even though the voice of the voiceless is not heard.
I look into eyes and I am shamed, for the first time I feel remorse, after years of seeing the black youth as failures, unemployable, I see them as victims of my economic segregation structure.
This book will be bought by the voiceless, expressing their antipathy towards the damage done to their entire community, without opening their mouths, and risking being excluded from employment in the ‘white economy’.
As this takes place, so the world elite will feel ‘shamed’, will start to feel remorse, will no longer see the black youth as failures, will start to see them as the victims of economic segregation.
Land Mine, the book:
Land Mine the book, originally written to give insight into the life of South Africa, the impact of the 1913 Native Land Act, and how we drifted apart as economic segregation removed the blacks from the white economy.
The book moves from the Land Mine issues, to the focus on just how far apart the mindsets are in our country, in the world, and the need for us, the whites, to adjust our mindsets.
Kavalo the protagonist of Land Mine, exposes the reader to the two extreme mindsets in South Africa, one that he would like to refer to as the ‘black cage’, representing the still disadvantaged groups, the black poverty group, and the other that represents the ‘white cage’, the capitalist, the western, the middle-class, and those political activists, who celebrate the 1994 Peace Agreement.
Kavalo presents a charge of ‘Grand Theft Economy’ on behalf of the black cage victims, and asks the reader to consider the verdict.
Kavalo attempts to convince the ‘court’ that the South African black group would be the wealth of our country, if not the world, if we did not economically segregate them from the land and mining industry.
Kavalo would like us to believe that Sandton, the wealth of our country, would be Alexandra extension 15, if we did not not economically segregate the blacks from the land and mining industry.
Kavalo equates the damage done to the Jewish community, as a community, through the WW2 holocaust, with the damage done to our black communities.
Why did the author, only allow Kavalo, the opportunity to challenge, the Jewish financial cabal, with a few comments related to the Black Holocaust, when he carries the principle of equating the holocaust, with the damage done to our black community, in every corner of his body?
Kavalo believes that this is what survival in the capitalist economy does to you, you must be careful of what you say, what you do.
This is the power of the Capitalist world, that ensures that the victims of our Black Holocaust, can’t be heard.
LIVING ON THE WRONG SIDE OF THE TRACK, click for insight
By Cedric de la Harpe Author Reformer
Cedric de la Harpe’s first book, when published, he considered If you don’t like it here, Leave, so radical that he published under, Cedric@washing-of-spears.com
During 2009 to 2010, Cedric de la Harpe became very aware that the ‘born free’ youth, would disrupt South Africa before 2019, unless the ‘white cage; mentality, mindset, started to open their ears and eyes to the damage done to our people, and that still continued.
At this stage, even one of the most respected liberals, told Cedric hs was crazy to even think that there existed any anti-white feelings in our country:
The following comment was used when publishing in 2010.
The first six drafts to this manuscript included who this Mahlungu is, his life during the entire Apartheid period, ninety-nine percent typically white, first entering Soweto in July 2004, discovering the love and warmth, and respect that we never expected.
The fifty pages that I wrote on how we faced the perceived dangers that we were about to face, many whites would understand, so without the fifty page contribution, you will imagine the first journey. For years I have skirted our findings on the damage done to our society during the period, 1984 to 1994, today I extend this period to 1980, mainly because I have studied many of the academic documents, they are ‘to say the least’ confusing.
Always needing to balance their comments with the comment document of another academic, confirming what we have found on the ground, yet balancing it with option that it does not really exist.
The academics while discussing the ‘lost generation’ are in conflict about the age and gender of this group, I see a core of youth, boys and girls, that were born during the period, 1970 to 1975, give or take a few years, that are central to this period, but the damage done to this community stretches from their children to their parents, thus, we will refer to it as the ‘silent generation’ to avoid direct comparison. Added to that, these academics use words that I do not understand, and even the old dictionary on my desk, can’t assist. On one hand, some of these interviews conducted by the Academic’s would frighten me, while on the other hand, I see a fair amount of exaggeration in the interviews.
I have conducted many interviews, most, without and preparation, always seeking exact details, to confirm some level of honesty, many trashed. This very brief insight into how I see the need for ‘survival’ in our country, why I see a need to wake the country up to the risks, the need to survive, and how we can survive, is aimed at alerting the different segments of the community, to just how much we do not understand each other, and just how differently we see each other.
So, the historical accuracy of the incidents discussed in the process of understanding the SURVIVAL TRIANGLE, is only as accurate as you would like to believe it is. If this short comment encourages you to think of the issues, whether you believe it happened, could have happened, may happen, or will happen, your thought process will take our country forward. I have no academic qualifications, and all my comments, research, and findings, are based on the experience since escaping from the simulator. Any perceived criticism of your personal seat, whether from inside the ‘white cage‘ simulator, or in the Black Cage, the Extreme Right-Wing, or one of my family members, has no malice intent.
Chameleon Cedric de la Harpe
When I first published through Amazon, this is how I described my thinking, it has changed, but I must add, it will add to the reason to challenge my mindset:
Born into the ‘white cage’ in 1947, living the life of a politically unaware white South African, with minds so programmed that we do see the black people outside the employer / employee relationship, and provided they were good servants, we never have a problem.
Thanks to our leaders, Nelson Mandela and FW de Klerk, the Nobel Peace Prize laureates, our ‘white cage’ life hardly sees the transition period, as we go into peaceful New Democracy.
Then in July 2004 we find ourselves in the ‘black cage’, received only in love and warmth, and discovering the magic in the Townships and the Villages. We become very aware of the lack of social skills in the youth group, and attribute this to the lack of sport and recreation in the Townships. By 2007 we get involved in rehabilitating the damage that we could see, and as the months pass, we learn from the community, while they are learning from us.
By July 2009 a young black girl asks, “But Cedric do you not know that all black youth hate whites?” And over the next six weeks we start to understand the animosity that is bubbling in the black youth, we start to understand the link to the farm murders.
During the first six months of 2011, we hear many warnings of ‘poverty rising up against the wealthy’, the ‘volcano that can erupt’, the ‘threat of the un-employed’, and as our friends in the Township prefer to refer to it, the ‘pot will boil over’.
By July 2011, five years after our then minister of Safety and Security, Mr. Charles Nqakula’s comment, “If you don’t like it (crime) here, Leave”, we are still faced with high levels of violent crime, the numbers of police massacred increasing by the month, and the farm murders and mutilation of their bodies still taking place regularly, we need to ask whether the minister’s warning was the wise option for us to take.
The South African economic sector is drawn into the fray with the ANCYL passing a mandate to ‘Nationalize the Mines’, ‘Control the Banks’, and ‘Expropriate Farm Land without compensation’, stimulating another invitation to leave the country.
From inside the ‘black cage’ we understand the need to make peace, the need to stop waiting and to take the vision of a peaceful South Africa that Nelson Mandela brought to South Africa, to the next stage, where we all contribute to the South African heritage.
The ‘Time for Washing of Spears’ is here, ‘Uke gezwa kwe Mikhonto’.
If you don’t like it here, Leave, was much too direct, so Cedric then starts his mission into fiction, letting the reader believe his stories are no more than fiction.
Cedric de la Harpe Author Reformer, Social Activist, best Tour Operator in the country.
Jeremiah 5 21, this book has got nothing to do with the bible verse, except for the principle that we have eyes and see not, we have ears, and hear not.
HAVE EYES AND SEE NOT, HAVE EARS AND HEAR NOT”
Eighteen years into the New Democracy and typical of the country’s crime problem, a contract is taken out on the life on an Umlungu, (White man). He is kidnapped by an anti-Aparthied activist, who keeps him captive.
In the process of trying to get the Umlungu to understand what his life was like, the activist treats the Umlungu like a dog, chained and fed off the floor, forcing him to watch the rape of young Thami.
Thami needs to get on with her life in this community, where rape has many different definitions, if she wishes to survive.
The Umlungu finds himself in a different world.
After a few days the Umlungu is necklaced by the community, and when he reaches the Pearly Gates he faces an examination that he finds more testing than anything that he has faced during his life on earth.
Like all of us, sitting through that final exam, he asks himself whether, he would see and hear things differently, and thus prepare himself better, if he had his time over?
What challenge does Cedric put out there when he describes himself at this stage in his mindset movement:
Cedric de la Harpe was born in 1947; just before the instatement of the infamous Apartheid Regime. Whereas he cannot be blamed for its instigation, he certainly did nothing at the time; or for a long while afterwards, towards shutting this system down. As a matter of fact, he continued in its shadow, benefitting from its imbalances and injustices and thriving in its padded ‘white cage’, until July 2004.
At this time Cedric took a daring step forward. He took his wife Nettie, into the forbidden territory of the South-Western Townships (Soweto), there to discover the true situation of the bubbling pot of seething unrest that underpins the largest ‘black cage’ in South Africa at this time. He focussed on development in the Township and Rural areas through Tourism; by the end of 2005 he considered himself to be free of the taint of ‘Racism’, to have shaken off the toils of the ‘Politically Correct’ mindset, and finally to be a true African. He then wrote the book “If you don’t like it here, leave!” based on the Zulu concept of the ‘Washing of the Spears’ > ‘Uku gezwa kwe Mikhonto’.
It did not take Cedric long to discover that people don’t really like facts; that bitter facts as these, would not sit well in many peoples’ throats; he then cast the factual account into a fictional mould that would make the ‘story’ much easier for people to digest. In doing so he discovered (in his own words) “while I write I am taken into the world that, when completed, spits me out, confirming that I am a racist, superior male dominant pig, and although I am transforming, reconciliation is still distant.