- Aborigines Short Stories about the author, who talks Systemic Racism, who is the author, is he an Aborigine?
About the Author
The Author does not rely on any of his cultivated ‘white’ historical archive material, as his African spirit has directed him to look at our heritage through the eyes of a ‘African’ leader.
He was born in 1947, lived through Apartheid, was never anti-apartheid, is still racist, a racist in recovery, having integrated in to Township and Native Village communities for nine years in 2013, he can’t believe, that the South African Government, is spending many millions on commemorating the 1913 Native Land Act, and decides to research who we were before 1913, and how we got from 1913 to where we were today?
For three months he Google searches, can find no different history to the history that he was cultivate to accept, the black people loved their native territory, the black people preferred to be migrant workers.
In the middle of the night, his African spirit visits with him, Baboon, the spirit resembles an orangutang, orangish, very hairy, deep set eyes, African, with a very clear voice;
“Cedric, you must continue your research, but start looking at everything through the eyes of an African leader.”
He gets out of bed, opens his computer files, and what was hard work, becomes a pleasure, Chief Hintsa of the amaGcaleka, Chief Hintsa is murdered by the English on May 12, 1835, his first source of information, and from that minute, everything that his mind registers, is from the indigenous prospective, he then discovers the emancipation of the Mfengu tribe, their select tribe, the weapon that allows the English Coloniser into Southern Africa.
This discovery means nothing to the South African, but when we look at Australia, the South Africans will understand.
It only takes a few weeks, and he makes his ‘research findings’ on the 1913 Native Land Act,
“If it was not for what the English Coloniser did, the indigenous black population, would represent the wealth of South Africa today, Townships would not exist, black poverty would not exist.”
Off these findings, he makes the following statement, and asks the question;
“I equate the damage that we did, with the holocaust, and ask the question; Is it equal to, is it lesser than, of is it greater than”
In his opinion, that damage done to the South African indigenous population is ‘greater than’?
For six years, he continues to make this statement and ask the question, within the South African population, the ‘white’ is silent, within the elite black communities, they are silent, protecting the Master, he would accuse.
The author was first introduced to the human in July 2004, when him and his wife Nettie, first visit Soweto, ten years into the South African New Democracy, they visit for two nights, alone, no guiding, against every ‘advices’ they received.
They leave the suburbs in great fear, ten hours later Nettie, who was a smoker back in 2004 and needed to exit onto the street to smoke, after her third smoke, at 19:30 on that cold winter’s evening, makes a comment, that has changed their lives.
“Cedric, I feel safer on these streets, than I do on the streets of Melville.”
From that day, they have been accepted in every corner of the Country, through Taste of Africa, they introduce their International Visitors, to the magic of Africa, walking the streets of the Townships and Rural Villages, throughout the Country.
Over the years, as he got closer to the African culture, he would ask black people that he interact with, how it was possible that they did not hate him, a white South African, who had oppressed them. No matter where he was in the Country, he would get the same answer;
“Cedric, an African has no animosity towards any human.”
He considered them to be lying, how was this possible?
In the ‘African culture’, people live a lifestyle embodied in humanity, sharing, Ubuntu, linked to their ancient religious belief that God is supreme, and that God is in everyone. If a person fails to behave within these two attitude patterns, the particular person has his status as human removed, in their assessment, a corrupt politician will be labeled as ‘he is not human’, often you will hear the defaulting person been referred to as inja, dog.
Culturally the African separates those who’s lifestyle is not embodied in Ubuntu, is not sharing, those who do not have ubuntu, to those who are not human.
Off this logic, he understand that the African who lives the lifestyle embodied in humanity, linked to Godliness, when they first see me, or any white, any Indian, any Chinese, any black, they first see him embodied in the same lifestyle as themselves, which they would describe as human, and they will treat him as a brother, a father, a son, the stranger will be accorded that status, until the stranger does something, that removes him from the status of brother, of human.
Cedric’s philosophy, when he differentiates the ‘white’ from the poverty groups, is that as a Capitalist, the system Cultivates, you as follows:
“I will protect myself, I will protect my wife and family, I will protect my property and assets.”
Hidden by this typical white attitude, is what takes place through the above protection process;-
“While I protect myself, my family, my assets, I protect my Corporate line manager, his manager, the Corporate Executive, the Investor/Shareholder, and in turn, the Latipac”.
It is our attitude towards protecting our spaces, our streets in the suburbs, that makes us feel uncomfortable when walking the streets of the Townships and Native Villages, we expect the black to have our same space attitude, and therefore feel uncomfortable on their streets. This discomfort should be avoided.
For fifteen years, Cedric could not understand the magic powers that his God, had given him and his wife, the ability to integrate safely into every township, to integrate safely into every Native village, never experiencing any discomfort, he would ask myself why God had selected them?
Then, when his mindset understands the African concept of Human, for the first time he realises, that what happened to him and Nettie, that July 2004 winter’s night in Soweto, and he often repeats his realisation:
“I for the first time, recognise that the black is human.”