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