Before 1652 there were no labourers, no workers, no servants and no servitude. All that was, was labour of love. Black people worked their own farms. They were Masters on their own right. The African land and its wealth gave our great grand parents the right to be Masters. Black children are the children of Masters! They have the right to know that the great are only great because we are on our knees! They have the right to know because knowledge is power! They must know that horrible accidents happened in South Africa after 1652. Historical accidents did occur! Historical accidents which were deliberate and were designed to put the destiny of a South African Black child in suffering and poverty forever. Then there was no poverty and no million orphans. There were million cattle and million hectors of land. There was human dignity the meaning of which was freedom from fear, hatred, and poverty. Matsime Simon Mohapi, from: The Unbroken Chains of Apartheid South Africa.

Before 1994 South Africa practiced a vicious system of oppression. the divisions were clear and vivid. the enemy of the people was well defined and clear. Now let us look back at the history of our people from 1994. We are today in the democratic reign of the fourth democratic president of RSA. But still the great majority of our people has hardship and continues to suffer in agony. There is no apartheid and so who should we blame? People are unhappy and angry. This in our time is danger. People blame and hate each other as they compete for scarce government resources. People blame foreigners as the cause of their current state of suffering. People are misled to blame and attack our Councillors and other government officials. They are confused by the results and causes and by the causes and results. the time is now for you and me to make an attempt in defining the enemy of the people. Matsime Simon Mohapi, from: "Poverty in the Land of Riches - South Africa".

With a Foreword by the South African Minister of Water Affairs and Forestry, Kader Asmal. The Truth and Reconciliation Commission (TRC), established in South Africa after the collapse of apartheid, was the bold creation of a people committed to the task of rebuilding of a nation and establishing a society founded upon justice, equality and respect for the rule of law. As part of its historic, cathartic, mission, the TRC held a special hearing, calling to account the lawyers - judges, academics and members of the bar -who had been crucial participants in the apartheid legal order. This book is an account of those hearings, and an attempt to evaluate, in the light of theories of adjudication, the historical role of the judiciary and bar in the apartheid years. This book offers us the spectacle of an entire legal system on trial. The echoes from this process are captured here in a way which will appeal to all readers, lawyers and non-lawyers alike, interested in the relationship between law and justice, as it is exposed during a period of transition to democracy.

God is on our side because God is a God of justice. We must pray without ceasing for Gods wisdom, guidance, courage, and fearless hearts to carry forward His will on earth. Apart from only praying: May His will happen on earth as it is in heaven, we must now stand up and work to actualize His will to happen on earth as it is in heaven. In totality we must now become Gods servants and soldiers so that His will happens on earth as it is in heaven.

This study analyses the historical development of South African cinema up to he book's original publication in 1988. It describes the films and comments on their relationship to South African realities, addressing all aspects of the industry, focusing on domestic production, but also discussing international film companies who use South Africa as a location. It explores tensions between English-language and Afrikaans-language films, and between films made for blacks and films made for whites. Going behind the scenes the author looks at the financial infrastructure, the marketing strategies, and the works habits of the film industry. He concludes with a discussion of independent filmmaking, the obstacles facing South Africans who want to make films with artistic and political integrity, and the possibilities of progress in the future. Includes comprehensive bibliography and filmography listing all feature films made in South Africa between 1910 and 1985 together with documentary films by South Africans, non-South Africans, and exiles about the country.

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How do Western images of Africa and African representations of the West mirror each other? This study focuses on the tours of two black South African choirs in England and America in the 1890s, and the popularity of Ladysmith Black Mambazo since 1986.