Aborigines Short Stories


ABORIGINE QUALIFICATION Aborigines Short Story One introduces you to the authors heritage, how many of us whites may ‘qualify’?

Over the years I have promoted that the African lives a lifestyle embodied in humanity, controlled by the belief that God is supreme, and God is in everyone, religion defines what is right/wrong, as an example, the ten commandments cultivates our conscience, our moral sense of right and wrong, our conscious.

Once I understood this humanity lifestyle of the African, I briefly considered myself as an African, when this happens, I find the concept of who an African is difficult to understand, therefore I lose direction.

Many, many years ago, portions of our African Aboriginal populations migrated from their lands in Africa, moving through Asia, and eventually settling in Australia, some 40,000 years ago. The European only invade Australia in 1787, some 300 years into the Colonisation of the New World, where the Natives they find are labelled ‘Indians’, and in Africa, one of the labels allocated to our indigenous population is Native, in Australia the Native inhabitants, are immeaditely labelled as the ‘Aborigines’.

This new understanding excites me, when a Coloniser invades another country, and they find a community, that are obviously the permanent occupants, the ‘original inhabitants’, and the invader identifies them Aborigines, all Colonised countries will find this label inspiring, as Aboriginals representing the same team, we unite, we represent far more than the ‘white’ Settler/Coloniser could ever feel, no longer will be talk from the inferiority cage that we were condemned to in 1681, no longer will we need to beg the ‘white’ Settler/Coloniser, to consider that our lives matter, before they kill us.

This manuscript, takes me into the realms of the Aboriginal people, the original people, and I am able to identify as an aborigine, and the relationships during the early days of Colonisation, allows me to claim Aborigine status through my great-grandmother, and encourage others, to give serious consideration to where they belong.             

Some four years back, I Google Frank John Henry de la Harpe, my father’s name, he died long before Google was born, so to my surprise, I find a link on the internet, his and my mom’s marriage registry details, located in the 1820 English Settler’s website, de la Harpe has French origins, so I never expected my heritage to be part of the English Settlers’, particularly after I have become of the opinion that the English Coloniser, stole everything from the blacks.

I study the heritage of the de la Harpe families, they are all farmers in the Eastern Cape, except for grandfather John, when he marries grandmother Rose, he is a wagon driver.

Aborigine Qualification Aborigines Short Story ne
de la Harpe Heritage

Grandfather John was born in 1885, and hidden in our heritage, is the sexual relationships that took place between young settler white boys, and young female servant / slaves, whether rape or voluntary, often resulting in the birth of children. It was not uncommon for the couples to have great affection for one another, or, the young lady just complied in order to keep, not only her employment, or the home, the shack on the property, where she was living.

If the child, born out of this relationship, was too dark, the child was added to the servant / slave contingent, if he was of fair enough skin, he was allowed to participate in the white families life, not entirely a son, or daughter, more a preferred slave, who was taught to ride, to shoot, and given the preferred jobs to do on the farm, and thus the position of wagon driver.

This settler, white boy to old white man, relationships with the Aboriginal/slave woman, took place in South Africa, the New World Americas. Australia, and many other Colonies in the world, many of the off-spring, if too dark, were condemned to poverty black communities, those of us, who skins were light enough to pass as white, automatically qualified for the level three social peer group.

None, of the de la Harpe family trees in the Eastern Cape, they are all inter-linked, records John de la Harpe on their family tree, his father, my great-grandfather, was probably one of the de la Harpe farmers, who was aged about 16 to 20 in 1885, and would have married, a few years later, I can only speculate.

Grandfather John’s heritage, was almost kept a secret from us children, my mother always claiming to know our family origins, but never producing the information.

I have known this information for four years, yet found it difficult, to openly claim African origins, then as this manuscript covers the Aboriginals in the America’s, and particularly Australia, where the Aborigines massacre is slowly been uncovered, I start to link the original inhabitants of Australia, to the original inhabitants of South Africa, and this opens the door for me to be selected to proudly play, for the ‘Aboriginal Team’. 

Our Ancestors call on the world, to follow the Aborigines Short Stories, we will find many clues, clues that slowly remove the amnesia, cultivated by the Coloniser, bringing answers to questions, we have never been brave enough to ask.

About the manuscript:


Aborigines Short Stories about the Manuscript

Aborigines Short Stories about the Manuscript

Aborigines Short Stories About the Manuscript:

Aborigines Short Stories is Responsible Travel
Aborigines Short Stories is Responsible Travel

For years I have been an activist against systemic racism, whether the Government Administration, the Tourism Industry, the Sporting Bodies, they all ignore the fact that I allege systemic racism, after all, the ANC had freed the Black, the ANC are the State ruling party, and therefore, systemic racism is not possible.

I have been locked down, against my best wishes, I have been writing non-stop, the manuscript has moved into the world unified by fear and the systemic racism protests, this unity opened my eyes to the fact that no country, can honestly talk a race issue internally, we need to look at our colonised countries heritage, my South African brothers and sisters, will only be able to see our systemic racism heritage, when the picture painted, includes the USA – Slaves, American Indians, Australian Aboriginal People, the Zimbabwe Ndebele, the South African Mfengu.

The prime evil of the world is Economic Segregation, in 1681 ‘white privilege’ and ‘black inferiority’ is cultivated, this product is so powerful, that selected blacks, when moved into the white peer-group, find great difficulty to see anything wrong with the social and economic stratification, thanks to our sporting elite, now driving the BLM protest, this manuscript will challenge many, more importantly, this manuscript will anger many, if we do not feel the challenge and experience the anger, while reading the Aborigines Short Stories, this New Novel World, will remain a very fragile world.


Aborigines Short Stories About the Author

Aborigines Short Stories about the author

  • Aborigines Short Stories about the author, who talks Systemic Racism, who is the author,  is he an Aborigine?
Aborigines Short Stories about the author
Cedric, author, responsible travel activist .

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.”

Aborigines Short Stories Responsible Travel

Aborigines Short Stories is Responsible Travel

Aborigines Short Stories is Responsible Travel
Aborigines Short Stories is Responsible Travel

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