Testimonies

Jane Bandes Hlongwane - South Africa
(The long struggle record of the YCWs of Africa - p84)

As I collected the text of Jane's testimony, she was recalling some events of the past. "Do you remember, she asked me, those times of the disinvestment campaign against South Africa? When political minded activists wanted to dictate their decisions to the Trade Unions. "Where was this campaign coming from?"… As a Trade Union leader I refused to manipulate our members. I wanted them to discuss the issue thoroughly and assess the causes and consequences of the campaign on their life. Then, we were accused of betraying the cause of the South African liberation struggle… But, look at it now, where are they those who advocated the de-investment? And, tell me, where are the workers who lost their job because of this campaign? … To be a leader, as I was taught by the YCW, is to allow the workers to understand, to analyze, to speak their mind and to ensure that their opinion is taken into account in the society. This is the way of building a true democracy.

Perhaps this has been one of the most precious contributions of the YCW to the workers' movement of the African continent: To have trained people who would become truly responsible leaders, and yet, who would still be able to listen and consult.




I was born in 1935 in the then Western Native Township in Johannesburg. My father was born in Mozambique and my mother in South Africa. My father settled in South Africa in the 1920s. The Western Native Township (WNT) was one of the townships that were established for Blacks in the early 1930s by the then United Party government of South Africa. Western, as we used to call it, was adjacent to Sophiatown, one of the townships established in the late 1900s. Sophiatown was one of the unique townships in Johannesburg as its population was cosmopolitan and was surrounded by 99% of the mainly White suburbs.
I was born Jane Josephine Bandes and was baptized in the Roman Catholic Church at the age of five years. I have three sisters and two brothers both of whom are now deceased. My primary education was at St Francis Xavier's school. I did my Junior Certificate at the Notre Dame Convent's school in Venterpost and Senior Certificate at St Francis College in Mariannhill. I obtained a School Leaving Certificate in 1957. Thereafter I did a Typing Course. I started working in 1958 at the age of 22 years My occupation then was a Typist/Clerk.

The Apartheid system

As it is well known the Nationalist government came into power in 1948.This government introduced the Apartheid Policy which was to change the lives of people forever. Before 1948 the Black males were already carrying passes or Identity documents. However, when the Nationalists took over, black females were forced to carry passes too. Therefore all Black persons were subject to Influx Control .The information in the pass was: Name, Ethnic Group, Place of Birth and Qualifications. The qualifications were divided into “A, B’ C and D. “A” denoted the right to live and work in an urban area. “B” denoted permission to live and work in an urban area. A number of people who could not produce proof that they were born in an urban area were forced to move to one of the Homelands. “C” and “D” denoted a temporary permission to seek work in an urban area. Under “Name” all Black people were forced to have a “Bantu” Name. I had to add to my names “Nkgabe” which was my late granny’s name. The children born out of marriage would automatically belong to the father’s ethnic group. In my case they belonged to two ethnic groups. My husband was Zulu and I was Tswana. In the ID book there was also one section where it was compulsory for the employer to attach his/her signature and a rubber stamp. The employer was required to do this monthly whilst the “Bantu” was still employed. However, as is the case with government systems there were individuals who would always manage to beat it.
Under the Group Areas Act people were slotted into coloured, Asiatic, white and blacks areas. Previous cosmopolitan areas like Sophiatown were declared white areas. As Western was declared a coloured area the Black people were moved to Moroka in Soweto. The "South-Western Townships" (SOWETO) was declared a Black area in the late 50s. The Black people from Sophiatown were moved to Meadowlands and the Coloureds to Western. My mother, nephew and I moved to Moroka in 1961. By then all my sisters and brother were married and were settled in the different townships.
When I got married in 1971 my husband (Benny Hlongwane) and I lived in Orlando West, Soweto. Currently we live in Bellevue East, Johannesburg. We have two daughters, Jacqui and Shirley. We are not grand parents yet!

Involvement in the YCW

I joined the Young Christian Workers in 1959. The movement was introduced to our parish by two YCW organizers. Our group consisted of about 10 young people, male and female. Our chaplain was the late Father Molenaar. Most of the members were employed.
I lost my job in 1960 after having heeded the call to boycott the PUTCO buses. The boycott lasted three days. The boycott was one of the campaigns that were organized against the Apartheid system. At that time PUTCO was the main transportation for Blacks.
At first the YCW method used in the social and religious enquiry was foreign to all of us. Gradually, though, we began to see, hear and notice what was happening at work, home, Church and around us. The “judge” concept, which was the most challenging part, helped the young people to try and debate issues without prejudice. The young people began to accept that if changes needed to be done then we ourselves had to try and make it happen. The “Action” concept, although difficult at first, was instrumental in introducing the group to Trade Unionism.
When I became employed, I joined the Shops and Offices Union, and later was elected a shop steward. The Union, which was allied to the ANC, was banned in 1961. Other young workers joined the Garment Workers Union.
Other actions were also carried out by the YCW outside of the workplace. There was, of course some social events where each of us could invite our friends to come and participate. Most of us learnt there how to dance to the waltz or quickstep rhythm. But there were also actions in the neighborhood. For instance a complaint was lodged with the Health Department against white owned restaurants in the center of the city that were serving Blacks. These restaurants did not provide tables, chairs and spoons to the customers. Therefore the customers were forced to stand and use their fingers when eating. This abuse of human dignity was discontinued when the Health Department took action.
Of course whilst we were busy with the enquiries we were unaware of the transformation that was taking place. Slowly one could notice that some of the members who were shy started to be confident in themselves and then participated more in the weekly meetings. Others began to realize that they had skills like baking, singing, organizing, public speaking etc
Six months after I had joined the YCW, I was approached by one of the national organizers, Jean Pew (now Tyacke) to accept the position of regional president. At first I refused arguing that I was in the process of learning. Through the persuasion of Jean and Fr Molenaar I finally relented. I held the position as regional president until to 1963. The Regional Chaplain was Fr Tony Kelly. The region consisted of more than ten sections. The group of sections, (females) consisted of all races. For obvious reasons there were racial tensions but slowly these were overcome.
One weekend after the seminar had ended some of the girls had to board a train back to Johannesburg. At that time the train compartments were divided into three classes, first, second and third. The first class compartments were reserved for Whites only. On this occasion one of the young workers who was the only White person boarded the third class where the rest of us were. Later the conductor came and ordered our colleague to move to the first class. She refused as she wanted to be with rest of the group. When the conductor realized that she was adamant and had our support he gave it up as a bad job. When this was happening we were obviously not worried of the repercussions. We just felt that we had to be together. Obviously we all felt great after this event!
One of the things that I am grateful to the YCW for is that I learnt how to meditate. The opportunity occurred when I was requested, as the Regional President, to meditate at one of the one day seminars. As I did not know what the meaning of the word meditation was I had to use the dictionary. On the day of the seminar I meditated on the YCW prayer. Little did I think that this meditation would be published in the Treffoil Diocesan magazine. In my observation it seems that the YCW has always being ahead in the church reformation. Whereas in the 1960’s a meditation was done by the clergy and religious only, now even the laity is involved.
When I moved to Moroka, I joined one of the groups there. Our chaplain was the late Father Gerard Coleman. In 1964 I was elected the national secretary, a position I held up to 1967. The National Chaplain was Fr Albert Danker.
The responsibilities involved in this position were more demanding. For example the national team was responsible for drawing the social and religious inquiries in line with the International YCW campaign. In addition the team had to organize national seminars. Two seminars would be held for the national team comprising two weeks. The other seminar would be week long in December and would comprise all the sections in the country. At these seminars the participants would review the present campaign and prepare campaigns for the next year. The preparation for Mass was one of the things I enjoyed most. I discovered that one could worship God in different ways. For example one could worship God by singing and by using instruments, e.g. a guitar, flute or drums. Male and female would go up to the altar and participate in the readings and the gifts. Of the church events, St Joseph the Worker feast was always one of the favourites. However when we did this in our own parishes we were labeled as communists. It is ironic that the concept that the YCW used then for praising and glorifying God in the 60’s is now beginning to become accepted as part of the liturgy.
Traveling became more extensive. I was one of the delegates who attended the YCW World Congress in Bangkok, Thailand in 1965. For two years I also served in the Pan African Commission.
Coincidentally my husband, Benny, also joined the YCW in the same period as I. He joined the YCW in Alexandra township. The Chaplain was Fr John Fynlison. Later when he moved to Soweto he joined the group in Orlando West. The Chaplain then was Fr Patrick McKirneny. He was National President from 1965 to 1966.

Involvement in the Trade Union Movement

I was recruited by Eric Tyacke in 1964 to work in the Trade Union Council of S A (TUCSA). Eric is responsible for introducing the YCW in South Africa. I was employed as a typist-clerk by the Sheetmetal Workers of S A. In the 60s the workers in the engineering and metal industries were all male. Although my job was of an administrative nature I was more attracted to the rights of the workers. Eric Tyacke, as the General Secretary of the Union, would, at times, allow me to go out with one the organizers to the factories. At first I would feel uncomfortable to be in the midst of men only. Slowly I began to be less conscious of my sex.
I was appointed General Secretary of the Union in 1967.This sudden appointment happened immediately after the resignation of James Bokwe Mafuna who had succeeded Eric Tyacke as General Secretary in 1965. The appointment was supposed to be temporary until a suitable incumbent was found. Instead I remained as a General Secretary of the Engineering & Allied Workers Union of S A. for nine years. After the split in 1980 I was appointed General Secretary of the Steel Engineering & Allied Workers Union of South Africa. I held this position up to the end of 1988 when I resigned.
The position was quite demanding as it involved endless meetings, settling disputes with employers or members, preparing for wage negotiations, representing the union on a national and international level. All this was achievable as Benny, was very supportive. I am forever grateful for that. There were numerous occasions when I had to take my children with me to the various meetings. As a result they learnt to sing the song "Nkosi Sikelele”[1] at a very early stage. Incidentally it was one of the YCW habits to sing Nkosi Sikelele at the end of each regional or national event. Hence this habit was continued in the Trade movement.
Coincidentally quite a number of ex YCWs were involved in the Trade Union movement. With the YCW background serving in the Trade Union movement was not just to earn a living it was more than that. We were there because we believed that it was our duty to fight against the injustice, dehumanization and discrimination of the workers. We knew that our involvement was a risky one because the Black Unions were not recognized by the law.
At first the unions concentrated on educating the recruited members about what a trade was, their rights as workers and the laws that affected them. Like the YCW the education gradually transformed the workers from frightened, weak to confident individuals. Through the commitment and tenacity of the organized workers the Industrial Conciliation Act of 1956 was amended in 1979 to include all workers. Previously this Act excluded Black workers. The Act’s description of a worker was White, Asiatic and Coloured. Through this amendment Black Trade Unions could now register with the Labour Department. The registered unions could now become parties to the bargaining units for the different sectors. Moreover the members could now elect their shops stewards as their representatives at the work place. Shop stewards could now bargain with the employer about issues that affected them and their members.

Post Apartheid

Since the implementation of the new democracy in South Africa in April 1994 quite a number of ex YCWs are in the national, provincial and local Government. Trevor Manual, the Minister of Finance, is but one of them. Although Apartheid has been replaced by democracy it does not mean that the function of the YCW and Trade Unionism is now done. For me the work continues but in a different dimension.. Change in the political system does not mean that the government and employers will always be sympathetic to the ordinary worker. It does not mean that injustice, dehumanization and discrimination are history. It does not mean that the education of the worker is no more needed.
As the YCW is part of the mission of the Gospel its work goes on. The YCW must continue to conscientize and transform the young people. As the new generation the young people need to be prepared for the different roles and responsibilities that they will assume in the new millennium.
The YCW need more priests to become involved as spiritual advisors, for without them the YCW method is like a loaf of bread that is baked without yeast or baking powder. Perhaps this could be one of the challenges that the S A YCW National Team should consider in the year 2000.

Conclusion

I conclude by saying that I thank God for having given me the opportunity to serve my fellow brothers and sisters in South Africa. I feel that part of my life has been fulfilled. Obviously I will, if and when I can, always be prepared to be of some assistance to the YCW. I wish the International Young Christian Workers all the success now and in the future!


[1] Song of the Liberation Struggle which became the SA National Anthem after the democratic elections

Testimony

Jane Bandes Hlongwane – South Africa (“the long struggle record of the YCWs of Africa” p.84)


I was born in 1935 in the then Western Native Township in Johannesburg. My father was born in Mozambique and my mother in South Africa. My father settled in South Africa in the 1920s. The Western Native Township (WNT) was one of the townships that were established for Blacks in the early 1930s by the then United Party government of South Africa. Western, as we used to call it, was adjacent to Sophiatown, one of the townships established in the late 1900s. Sophiatown was one of the unique townships in Johannesburg as its population was cosmopolitan and was surrounded by 99% of the mainly White suburbs.
I was born Jane Josephine Bandes and was baptized in the Roman Catholic Church at the age of five years. I have three sisters and two brothers both of whom are now deceased. My primary education was at St Francis Xavier's school. I did my Junior Certificate at the Notre Dame Convent's school in Venterpost and Senior Certificate at St Francis College in Mariannhill. I obtained a School Leaving Certificate in 1957. Thereafter I did a Typing Course. I started working in 1958 at the age of 22 years My occupation then was a Typist/Clerk.

The Apartheid system

As it is well known the Nationalist government came into power in 1948.This government introduced the Apartheid Policy which was to change the lives of people forever. Before 1948 the Black males were already carrying passes or Identity documents. However, when the Nationalists took over, black females were forced to carry passes too. Therefore all Black persons were subject to Influx Control .The information in the pass was: Name, Ethnic Group, Place of Birth and Qualifications. The qualifications were divided into “A, B’ C and D. “A” denoted the right to live and work in an urban area. “B” denoted permission to live and work in an urban area. A number of people who could not produce proof that they were born in an urban area were forced to move to one of the Homelands. “C” and “D” denoted a temporary permission to seek work in an urban area. Under “Name” all Black people were forced to have a “Bantu” Name. I had to add to my names “Nkgabe” which was my late granny’s name. The children born out of marriage would automatically belong to the father’s ethnic group. In my case they belonged to two ethnic groups. My husband was Zulu and I was Tswana. In the ID book there was also one section where it was compulsory for the employer to attach his/her signature and a rubber stamp. The employer was required to do this monthly whilst the “Bantu” was still employed. However, as is the case with government systems there were individuals who would always manage to beat it.
Under the Group Areas Act people were slotted into coloured, asiatic, white and blacks areas. Previous cosmopolitan areas like Sophiatown were declared white areas. As Western was declared a coloured area the Black people were moved to Moroka in Soweto. The "South-Western Townships" (SOWETO) was declared a Black area in the late 50s. The Black people from Sophiatown were moved to Meadowlands and the Coloureds to Western. My mother, nephew and I moved to Moroka in 1961. By then all my sisters and brother were married and were settled in the different townships.
When I got married in 1971 my husband (Benny Hlongwane) and I lived in Orlando West, Soweto. Currently we live in Bellevue East, Johannesburg. We have two daughters, Jacqui and Shirley. We are not grand parents yet!

Involvement in the YCW

I joined the Young Christian Workers in 1959. The movement was introduced to our parish by two YCW organizers. Our group consisted of about 10 young people, male and female. Our chaplain was the late Father Molenaar. Most of the members were employed.
I lost my job in 1960 after having heeded the call to boycott the PUTCO buses. The boycott lasted three days. The boycott was one of the campaigns that was organized against the Apartheid system. At that time PUTCO was the main transportation for Blacks.
At first the YCW method used in the social and religious enquiry was foreign to all of us. Gradually, though, we began to see, hear and notice what was happening at work, home, Church and around us. The “judge” concept, which was the most challenging part, helped the young people to try and debate issues without prejudice. The young people began to accept that if changes needed to be done then we ourselves had to try and make it happen. The “Action” concept, although difficult at first, was instrumental in introducing the group to Trade Unionism.
When I became employed, I joined the Shops and Offices Union, and later was elected a shop steward. The Union, which was allied to the ANC, was banned in 1961. Other young workers joined the Garment Workers Union.
Other actions were also carried out by the YCW outside of the workplace. There was, of course some social events where each of us could invite our friends to come and participate. Most of us learnt there how to dance to the waltz or quickstep rhythm. But there were also actions in the neighborhood. For instance a complaint was lodged with the Health Department against white owned restaurants in the center of the city that were serving Blacks. These restaurants did not provide tables, chairs and spoons to the customers. Therefore the customers were forced to stand and use their fingers when eating. This abuse of human dignity was discontinued when the Health Department took action.
Of course whilst we were busy with the enquiries we were unaware of the transformation that was taking place. Slowly one could notice that some of the members who were shy started to be confident in themselves and then participated more in the weekly meetings. Others began to realize that they had skills like baking, singing, organizing, public speaking etc
Six months after I had joined the YCW, I was approached by one of the national organisers, Jean Pew (now Tyacke) to accept the position of regional president. At first I refused arguing that I was in the process of learning. Through the persuasion of Jean and Fr Molenaar I finally relented. I held the position as regional president until to 1963. The Regional Chaplain was Fr Tony Kelly. The region consisted of more than ten sections. The group of sections, (females) consisted of all races. For obvious reasons there were racial tensions but slowly these were overcome.
One weekend after the seminar had ended some of the girls had to board a train back to Johannesburg. At that time the train compartments were divided into three classes, first, second and third. The first class compartments were reserved for Whites only. On this occasion one of the young workers who was the only White person boarded the third class where the rest of us were. Later the conductor came and ordered our colleague to move to the first class. She refused as she wanted to be with rest of the group. When the conductor realized that she was adamant and had our support he gave it up as a bad job. When this was happening we were obviously not worried of the repercussions. We just felt that we had to be together. Obviously we all felt great after this event!
One of the things that I am grateful to the YCW for is that I learnt how to meditate. The opportunity occurred when I was requested, as the Regional President, to meditate at one of the one day seminars. As I did not know what the meaning of the word meditation was I had to use the dictionary. On the day of the seminar I meditated on the YCW prayer. Little did I think that this meditation would be published in the Treffoil Diocesan magazine. In my observation it seems that the YCW has always being ahead in the church reformation. Whereas in the 1960’s a meditation was done by the clergy and religious only, now even the laity is involved.
When I moved to Moroka, I joined one of the groups there. Our chaplain was the late Father Gerad Coleman. In 1964 I was elected the national secretary, a position I held up to 1967. The National Chaplain was Fr Albert Danker.
The responsibilities involved in this position were more demanding. For example the national team was responsible for drawing the social and religious inquiries in line with the International YCW campaign. In addition the team had to organize national seminars. Two seminars would be held for the national team comprising two weeks. The other seminar would be week long in December and would comprise all the sections in the country. At these seminars the participants would review the present campaign and prepare campaigns for the next year. The preparation for Mass was one of the things I enjoyed most. I discovered that one could worship God in different ways. For example one could worship God by singing and by using instruments, e.g. a guitar, flute or drums. Male and female would go up to the altar and participate in the readings and the gifts. Of the church events, St Joseph the Worker feast was always one of the favourites. However when we did this in our own parishes we were labeled as communists. It is ironic that the concept that the YCW used then for praising and glorifying God in the 60’s is now beginning to become accepted as part of the liturgy.
Travelling became more extensive. I was one of the delegates who attended the YCW World Congress in Bangkok, Thailand in 1965. For two years I also served in the Pan African Commission.
Coincidentally my husband, Benny, also joined the YCW in the same period as I. He joined the YCW in Alexandra township. The Chaplain was Fr John Fynlison. Later when he moved to Soweto he joined the group in Orlando West. The Chaplain then was Fr Patrick McKirneny. He was National President from 1965 to 1966.

Involvement in the Trade Union Movement

I was recruited by Eric Tyacke in 1964 to work in the Trade Union Council of S A (TUCSA). Eric is responsible for introducing the YCW in South Africa. I was employed as a typist-clerk by the Sheetmetal Workers of S A. In the 60s the workers in the engineering and metal industries were all male. Although my job was of an administrative nature I was more attracted to the rights of the workers. Eric Tyacke, as the General Secretary of the Union. would, at times, allow me to go out with one the organizers to the factories. At first I would feel uncomfortable to be in the midst of men only. Slowly I began to be less conscious of my sex.
I was appointed General Secretary of the Union in 1967.This sudden appointment happened immediately after the resignation of James Bokwe Mafuna who had succeeded Eric Tyacke as General Secretary in 1965. The appointment was supposed to be temporary until a suitable incumbent was found. Instead I remained as a General Secretary of the Engineering & Allied Workers Union of S A. for nine years. After the split in 1980 I was appointed General Secretary of the Steel Engineering & Allied Workers Union of South Africa. I held this position up to the end of 1988 when I resigned.
The position was quite demanding as it involved endless meetings, settling disputes with employers or members, preparing for wage negotiations, representing the union on a national and international level. All this was achievable as Benny, was very supportive. I am forever grateful for that. There were numerous occasions when I had to take my children with me to the various meetings. As a result they learnt to sing the song "Nkosi Sikelele” at a very early stage. Incidentally it was one of the YCW habits to sing Nkosi Sikelele at the end of each regional or national event. Hence this habit was continued in the Trade movement.
Coincidentally quite a number of ex YCWs were involved in the Trade Union movement. With the YCW background serving in the Trade Union movement was not just to earn a living it was more than that. We were there because we believed that it was our duty to fight against the injustice, dehumanisation and discrimination of the workers. We knew that our involvement was a risky one because the Black Unions were not recognised by the law.
At first the unions concentrated on educating the recruited members about what a trade was, their rights as workers and the laws that affected them. Like the YCW the education gradually transformed the workers from frightened, weak to confident individuals. Through the commitment and tenacity of the organised workers the Industrial Concilation Act of 1956 was amended in 1979 to include all workers. Previously this Act excluded Black workers. The Act’s description of a worker was White, Asiatic and Coloured. Through this amendment Black Trade Unions could now register with the Labour Department. The registered unions could now become parties to the bargaining units for the different sectors. Moreover the members could now elect their shops stewards as their representatives at the work place. Shop stewards could now bargain with the employer about issues that affected them and their members.

Post Apartheid

Since the implementation of the new democracy in South Africa in April 1994 quite a number of ex YCWs are in the national, provincial and local Government. Trevor Manual, the Minister of Finance, is but one of them. Although Apartheid has been replaced by democracy it does not mean that the function of the YCW and Trade Unionism is now done. For me the work continues but in a different dimension.. Change in the political system does not mean that the government and employers will always be sympathetic to the ordinary worker. It does not mean that injustice, dehumanisation and discrimination are history. It does not mean that the education of the worker is no more needed.
As the YCW is part of the mission of the Gospel its work goes on. The YCW must continue to conscientise and transform the young people. As the new generation the young people need to be prepared for the different roles and responsibilities that they will assume in the new millennium.
The YCW need more priests to become involved as spiritual advisors, for without them the YCW method is like a loaf of bread that is baked without yeast or baking powder. Perhaps this could be one of the challenges that the S A YCW National Team should consider in the year 2000.

Conclusion

I conclude by saying that I thank God for having given me the opportunity to serve my fellow brothers and sisters in South Africa. I feel that part of my life has been fulfilled. Obviously I will, if and when I can, always be prepared to be of some assistance to the YCW. I wish the International Young Christian Workers all the success now and in the future!

Name: Flo Triendl
When, where joined: Grand Rapids Michigan, USA , late 1947

Main actions:
1) Began YCW groups in Toledo, Ohio 1947-8; action to obtain break periods for switchboard operators and women working in areas of ear splitting noise at machine & tool factory;

2) 1948-50 worked with local leaders to strengthen sections in Vienna, Austria (while employed by Marshall Plan) obtained more educational periods for tailoring apprentices usually used as 'errand girls';

3)translator at International Study Week in Braine l'Alleud, Belgium 1950;

4)Worked at IYCW in Brussels 1951-1957 started local section with dozens of home visits in Schaerbeek;

5) volunteered for extension work in So. Africa, 1957-1960; movement grew from some 10 to over 100 local sections in Johannesburg, Durban, Pretoria, Cape Town and Bloemfontein; actions with textile workers to learn duties of shop steward and rights of trade union members.

1961-69: In Durban, So. Africa, began adult workers' movement along with trade union organiser Michael Faya (Umzamo Wenhlaliswane Yobukristo) 1960-69; movement grew to about 12 groups and well over 150 members until 1969 when police surveillance inhibited members and extension.

What done further: On return to USA (Chicago) in '69-72 revived adult student organisation at Roosevelt University; participated in "client input" with "War on Poverty Program" in Chicago; '72-76 organised Foster Parent Training program with Illinois Dept. of Family Services & local community colleges; ''78 to '94 social worker with Florida Family Services in Tampa: support to foster parents of 'emotionally disturbed' children; Brussels: 2000 testimonial at International YCW celebration; 2005 visit to Zambia and South Africa to re-establish contact with YCW/adult movement leaders there. 2006 Moved to small Ohio town: tutor 1st grade kids in local public school......and.....loaf

How YCW changed my life: Had I not spent years in YCW, I would have led a normal american life: pursuit of money, promotions at work , fun, acquisition of things, piling up debts, totally ignoring the rest of the world and indulging in senseless "patriotism", arrogance, selfishness and greed.

Voila: too much detail; feel free to delete.

More info on YCW action in Johannesburg during 1958-60' reports of national study weeks, etc. in documents held by the Tyackes: ("Search & Discover")

JM

edit

OBITUARY - DAVID MODIMOENG

DAVID MODIMOENG’S FUNERALS – OUKASIE/BRITS – 27/09/2008
Speech of former Oukasie and National YCW Chaplain – Jean Marie Dumortier

Thank you Mr. Chairman,
Many thanks to David’s family,
To all his friends and comrades,
To my fellow former YCW members,
To all Oukasie residents gathered in this hall today…

Thank you for allowing me to be here with you in these rather sad circumstances to take part in this celebration, pay tribute and bid farewell to our old friend and comrade, David Modimoeng

As many of you know it, I first met David almost 30 years ago, in the early 80s when he joined the starting Young Christian Workers group, here, in Oukasie.

In my heart David is associated for ever with this handful of young people who bravely responded to the call of the SAYCW to stand up, unite and fight for their rights and dignity as young workers.

We all know, here in Oukasie, that this small group of young militants was at the starting point of the Trade Union in this area, and of the organization of the old location’s residents which eventually forced the Apartheid regime to bow down and withdraw its order of forced removal – I suppose I still have somewhere one of these T.shirts claiming proudly “Oukasie – We are here to stay!”. Yes, Oukasie is still here, and it is what it is today because of people like David.

I do not have to explain to you that it was, as a book put it recently, a different time, and a pretty tough time indeed. I would just like today to recall the memory of Joyce Modimoeng, David’s wife, who was killed by the “system” in the bombing of their bedroom in 1985, while David himself managed to survive with serious injuries. I feel appropriate to remember and associate this young lady to the tribute we pay today to her husband. I still vividly remember us gathered here for Joyce’s funeral, with the police surrounding us all over. We learned, that very same day, that the government had declared a “State of Emergency” which eventually was to be renewed for 5 years. In fact a number of militants who attended Joyce’s funeral that day were arrested on the spot. Some of them are with us today. Yes, it was a different time…

I am sad to see people like David leaving us, and, with them, to see part of this militant generation that brought freedom and democracy to South Africa disappear, particularly this generation of militants who took part in the re-building of the Trade Union in our country. I want today to pay tribute to this group of young people who joined the YCW in Oukasie together with David and managed to launch the Trade Union in Brits, to the surprise of the officials of the emerging Trade Union in Pretoria, who could not believe that they would ever be able to extend their organization that far, in such a remote area.

Allow me to name some of these pioneers: Hlokoza Motau, Sello Ramakobye, Moshe Mahlaela, Peter Dantjie, Solly, Malasba, Jacob Moatshe, Mokwalakwala, Lekoba Modimoeng and all the others who followed suit along the years… Those are the people who built the Union, here in Brits. They did it in an extremely difficult environment, nearly without any support, but from their own youth movement, the YCW. Starting from the mere realities they were experiencing in their workplaces, identifying the targets they could reach and making careful strategies to achieve their goals, according to the “See-Judge-Act” method of their movement…

It was a fascinating time, a time when the Trade Union was shaping itself from scratch, from the bottom, I mean from the workplace, workshop by workshop, factory by factory – in fact worker by worker – to finally unite them and force the managements to recognize the organization their workforce had patiently and secretly developed. Brits was part of this worker history, through the likes of David and his fellow YCW leaders: in Alfa, Femco, BNS, Chubb Fire, Firestone… Step by step workers were setting their Union, first MAWU and FOSATU, then, later on, NUMSA and COSATU. Those Unions belonged to the workers, they were theirs; workers had built them through their own commitment and sacrifices – nearly one year strike in BNS! – they were workers’ organizations, proudly autonomous, free from any foreign interference. It was a time when the SAYCW was running a campaign on “workers’ democracy” whatever the risks they may face of being called “workerists” as some would by then label them.

Meanwhile David’s YCW group was also responding to issues affecting the community, gathering residents around them in successive committees. I remember for example a “Lodger’s permit committee”, them a “Joint parents’ committee”, and again a “Brits action committee” which, I believe, gave birth to the “Oukasie Development Trust”. Doing so, they were not only preparing themselves to resist victoriously the forced removal orders that the Apartheid regime issued against their location, but they were also taking part in the development of the strong and multiple civil society which allowed South Africa to reach a state of true democracy – unlike many other African countries which gained independence through the arm struggle and found their people under the rule of dictators who were the very ones who were supposed to liberate them, but have now the power of the guns.

Yes, I am sad to see people like David, who have taken part in this glorious chapter of the South African workers’ history, leave us too soon.

I want to believe that what he fought for, with so many other South African workers, will live on and that your heritage will not vanish. Yes, I am sad to let you go today. You fought for Truth, Justice, Freedom and Solidarity. Long ago, in the Bible, people who were fighting for these very things were called “Prophets”. All along your life, through your commitment to your fellow workers you have followed in their footstep. I trust that the spirit which motivated them, and you, is greater than you and me. I do believe that this Spirit of Justice and Solidarity cannot ever die and is already somewhere among us preparing a new generation of people who will help us proceed towards the Kingdom of Justice and Love we have been longing for. David, for the last time let me sing by your side one of these songs we often song during our YCW meetings;

All over the world the Spirit is moving
All over the world, as the prophet said it would be
All over the world, there is a mighty revelation
Of the glory of the Lord, as the waters cover the sea

Deep down in my heart, the Spirit is moving
Deep down in my heart, as the prophet said it would be
Deep down in my heart, there is a mighty revelation
Of the coming of the Lord, as the waters cover the sea

Right here in this place, the Spririt is moving
Right here in this place, as the prophet said it would be
Right here in this place, there is a mighty revelation
Of the power of the Lord, as the waters cover the sea

Rest in peace Comrade David, we will meet again, up there!