A Blacologicograghy of European Interdsicplinary ...blacology.com/.../June/Marginalization_of_Black_3.doc · Web viewhis research is to show the utilization of academic disciplines

A Blacologicograghy of European Dehumanization and Marginalization of Black/African People and

Their Culture 1600 – 1970’s in South Africa

01-19-02BY PROF. WALTER CROSS

SUMMITED TO: DR. ROBERT EDGAR AFRICAN STUDIES Ph.D. HOWARD UNIVERSITY

BLACOLOGY RESEARCH AND DEVELOPMENT INSTITUTE, [email protected] FT. WASHINGTON, MD 20744

mailto:[email protected]

European Dehumanization & Marginalization of Blacks

Table of ContentPage

I. Introduction 3

II. The Problem 4

III. The Historical Genesis of Blacology 4

IV. A Rhetorical Critique of Materials and Discussions 6

V. The Original Perpetrators of European Dehumanization in South Africa 13A. George McCall Theal 14B. George Edward Cory 14C. C.W. De Kiewiet 15D. W. M. Macmillian 16

VI. Indoctrination of Black/Africans to Except the Subjugation 17

VII. Liberal School And Racial Approach 19A. Liberal School 19B. Racial approach 20

VIII. Religion as an Instrument of the Dehumanization 20

IX. Ideologies that contribute to the dehumanization 21

X. The Strange Career of Slagtersnek 22

XI. The Political Mythology of Apartheid 23

XII. Conclusion 24

XIII. Definitions 25

XIV. References 27“It was not only Marxist writers who took up a new attitude. Although Albert Luthuli,

who won the Nobel Peace Prize in 1961, was educated in the liberal tradition at Adams College, he became disillusioned with white liberals, as they had accomplished nothing, and black rights continued to be whittled away. He became more militant, seeing black education as aimed at making the blacks permanent wood cutters and drawers of water. The Bantu Education Act of 1954, followed by The Extension of University Education Act in 1956, creating separate ethnic or tribal colleges, came as a severe blow to Luthuli. He described the first of these Acts as "a specialised type of education designed exclusively by Europeans exclusively for Africans”.

History of South Africa Course 202, Semester: Fall 2001, Book# I, Page 159

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I. IntroductionThis research is to show the utilization of academic disciplines in the dehumanization and

marginalization of Black/African People and Their Culture from the 1600’s to the 1900’s. The purpose is to show how writing, sociology, psychology, religion and violence were used in the assault on Black Civilization. In the readings, discussions, assignments, research and studies of these articles and books, it came to my conscious that this was ample documentation on how the Europeans used the academic disciplines to justify their dismantling of the Black/African Culture and People in South Africa. While attending Howard University African Studies Ph. D. Program in the Fall Semester of 2001, in the South African History Class, the topics covered were as followed:

A concise History of South Africa By Robert Ross, F.A. van Jaarsveld; The Afrikaner’s Interpretation of South African History;#3 The Liberal Trend in South African Historiography up to the end of

the 1960s; Book#1 The Strange Career of Slagtersdnek;#3 The Political Mythology of Apartheid Leonard Thompson, pp 25-68;#3.

Of course the use of these tactics does not limit itself to South Africa. The geographical area is on the contexts of South Africa. One may also observe familiar pattern elsewhere on the African Continent and the Diaspora. Dr. Robert Edger provided these articles and books in the above mention course. These are the writing of European authors themselves. The excerpts and information provided in this paper are not the totality of dehumanization and marginalization that exists in the materials these are those which were assigned, discussed, researched and studied by Professor W. Cross in the above class.

I must begin by first of all explaining my philosophy and thought. My philosophy and thought is that of Blacology and I believe that Black/African people must acknowledge their own body of knowledge that is self-reliant and operatively theirs. In analyzing these books and articles, I am utilizing a Blacological approach. The concept of Blacology is developed from the authenticity of the Black/African experience. I have also provided some definitions to give understanding to my philosophy of the Cultural Science of Blacology following my conclusion. Blacology may also consist of its own Cultural Linguistics or Ebonics. In addition, it is not restricted to the Euro-centric Language Arts. This give Blacology its own significant identifiable writing forms. It is the utilization of the ideals, philosophies, theories and beliefs of Black/African scholars, historians and philanthropy of the past and present. In the Euro-Centric Culture, Black People have been taught to hate everything Black and African. Black People have been taught to hate themselves. The Cultural Science of Blacology is to undo this type of self-hatred by giving importance to all that is Black and African. In the establishment of the Cultural Science Blacology, one may distinguish a Blacological Research by the capitalization of all words that are associated with this Interdisciplinary Science (i.e. African Woman, African Man, Black/African, Black People, Black Culture, Black Woman, Black Man, Black Youth, Blacology, and Blacological, etc). It is done to give honor, respect, and importance to these words. This is also a way to acknowledge and identify a Blacological Research and the Science of Blacology.

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II. The ProblemThere is a negative relationship between Europeans and Black/Africans

in South Africa. The negative relationship is an Euro/White Supremacy Cultural System that discriminates against Black/African Culture. The Europeans utilized the academic disciplines and violence to suppress and assault Black People and their Culture. The current system of European perpetration of dehumanization and marginalization of Blacks through interdisciplinary fields of study or science is stagnating the political growth and redevelopment of Blacks. The use of European ideals, philosophies, and education has made the redemption of Blacks void and without a reality. The view of euro-centric way of life is a vicarious experience for Blacks.

III. The Historical Genesis of BlacologyThe study of Blacology begin in Chicago, Illinois at Jean Baptiste Pointe De` Sable High

School 1974 in an After School Black History Class. I read a Black History book that mentioned that some day in this land there would come a Black Social Science entitled Blackology. This Blacology was spelled with a (k). After continued research, study and reading of W.E.B. DuBois' Autobiography, Martin Luther King Jr. II, Malcolm X, Booker T. Washington, E. Franklin Frazier, Ida B. Wells, Harriet Tubman, Sojourner Truth, and countless other books in 1985. I was inspired to go back to school and achieve my masters degree and develop Blacology. So, I applied to graduate school at Prairie View A&M University in the State of Texas in the United States.

I was able to be productive and creative at the Black University. I was not a pon in some other cultures' designs. I began to utilize Blacks in my researches, term papers and in class discussions. I began to use my mind to develop the talents and gifts that I was bless with. As a result of the Black Universities (HBCU’s), my blessings were growing. It is because of the Sisters and Brothers who came before me that I am able to say, "I am because we are, and since we are, therefore, I exist". I was able to do as my ancestors did, I began to think mathematical, scientifically and analytical. I came to the conclusion that Black and ology equaled Blacology. I dropped the "k" and added -ology. This was the beginning of free creative thought and Blacological Thought. Blacology is the ability to be able to think scientifically with the philosophies, theories, and concepts of Black culture. Black - K = Blac +ology Blacology

The term Blacological was developed from the logical thinking of Black People and their Culture. It was synonymous with the development of Blacology as a student of Sociology it was only proper and fitting that Blacology should have it's own logical way of thinking. Based on the scientific training I received in the Black Institutions of higher learning, this would be the natural evolution to any development of an interdisciplinary science. Indeed since there is Blacology there would have to be Blacological thought and/or perspectives. As the research in Blacology continued, it became apparent that Black/African people have their own logical thinking and perspectives. An example is the O.J. Trial and the Kerner Report of the 1960's and 70's. In the O.J. Trial Black/Africans had a totally opposite perspective from Euro/Whites. In the Kerner

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Report we were told the research revealed that in the United State there were two societies: one Black and one White. After study and research of Black History, Radio, Television, Audio, Video and Literature of Black Culture Professor W. Cross read an article By Dr. Ronald Walters entitled, Moving Towards a Black Social Science (1986). This was also an inspiration and encouragement in the conceptual development of the Cultural Science of Blacology.

The term Black came at a time in the chronological evolution of the Black/African Struggle when we knew not our culture only our color. It was all we had that could link us to our cultural heritage. So Black/Africans became proud of our physical appearance. Even though we were taught to hate everything black and dark. Somehow we turned that self-hatred into self-consciousness. Because the creator blessed us with such strong ancestors, we were always in the company of those who could remember and pass on information in the oral tradition. This knowledge was like the water to the tree, rain to the flower. It was the blood of our culture flowing like a stream. This is what Blacology will do for us in this new millennium.

Blacology emerged out of the second century emancipated African-American Culture. It was coined 120 years after slavery and Professor Walter Cross, Sr. did the first Blacological Research 126 years after slavery at Prairie View A&M University. According to European history, it would be the year 1982 to 1988. Professor Cross is a graduate of Bishop College and Prairie View A&M University. He is now conducting research on the development of Blacology at Howard University in the African Studies Ph.D. Program. Another Blacologist is Professor Amos D. Sirleaf. He also is a graduate of Prairie View A&M University and a graduate of the Ph.D. in the African studies at Howard University in 1998. He is also conducting Blacological Research and has written a book entitled, “The Role of the Economic Community of West African States (ECOWAS) in the Liberian Civil Conflict, A case Study of Conflict Management 1980-1997”.

Prior to Professor Cross’ conception of Blacology, its coming was prophesied by Black scholars, historians and writers. It is said that before wisdom comes, there will be prophesy. Blacology has manifested itself in the 20th Century of European cultural supremacy by the son of an ex-slave. This is proper and fitting that from the struggles of a people comes the science of cultural redemption. It is also said that a people without vision will perish. Blacology gives vision to a people who has struggled, and from struggles comes growth.

Blacology Research & Development Institute (B.R.D.I.), is a cultural based organization founded in 1989. The purpose of Blacology is to establish knowledge, information, morality and culture values for Black/African people. Blacology mission is to educate: Slave mentality, Self-hatred, Second class citizenship, Mis-education, and the myth of European cultural supremacy from the heart and minds of Black/African people. Blacology goals are to establish that Black people have thoughts, ideas, philosophies, Beliefs, theories, and Concepts that are acceptable throughout the world. Also that Black/African Culture is scientific thought and Blacology as a legitimate field of study and a cultural science.

The Evolution of Blacology is the product of an intensive research and study of Blacks who have conducted research and study in the European interdisciplinary Sciences. These Africans, Black/Africans, Negroes, Blacks People, and Colored People contributed much to the fields of Studies in which they acquired their training and received their Professional Degrees from. They have conducted research, study, and gave all their accomplishments and credits to Sociology, Psychology, Anthropology, European History Literature and any discipline in which they could received a degree of scholarship from. All this was done under the promise they would receive a job upon graduate. At this time in the evolution of Black/African people we are

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the products of our need to be independent. We are not only striving for independence in our physical being. We have begun to acknowledge that freedom is a holistic phenomenon. It covers all aspects of our being. We know by the works of our ancestors and contemporaries that freedom is the right to think for yourselves.

Blacology is a product of the uncompromising spirit of our struggle. We must be free not only physically but in academic creativity as well. Blacology is the manifestation of the people seeking truth, wisdom, and knowledge. Blacology is the reward for the many years of research for a better way. Blacology is the pay you receive when you believe in the process of education. It is like being able to go to the Negro only restroom after contributing your life to the United States Army in World War I And II. Blacology is the success and reward of the Civil Rights Movement. Blacology is the evolution of the many years of contribution Black/Africans have made to the interdisciplinary fields of study. When one takes a look at all the research Black/Africans have contributed to Sociology, Psychology, Anthropology, History and Religion since the 1900's, it is inevitable that, “The Cultural Science of Blacology,” was bond to come. The contributions of Black/Africans to these fields of study are not merely for the completion of a job application, But as Scientist in their perspective interdisciplinary fields of science. The natural evolution of an Interdisciplinary Cultural Science entitled;" Blacology" is the manifestation of Black/African Scholarship as an Interdisciplinary Cultural Science.

IV. A Rhetorical Critique of Materials and DiscussionsWhile studying and in the class: “The History Of South Africa ”, under Dr. Robert Edgar

in the Fall Semester of 2001. Dr. Edgar is a Euro-American and a philanthropist in the field of African Studies who studied in California. Dr. Edgar has written several articles and Books in the field. The research and study of Black/Africans and their culture has revealed that the history acquired in the European Schools is a so-called Education and really indoctrination. This does not really help Black people. The information is null and void. We might be able to speak the language better then Europeans. We might be able to pronounce our words better than them. Blacks may become better writers of the language then what we are. But Blacks are not able to do for themselves what needs to be done and that is write in our own language, think in our own language, motivate in our own language and even develop a language that is operatively ours. We are denied the right to think about developing Ebonics as a Cultural language that entails our spiritual as well as tones and pronunciation as a people. A language that will allow Blacks to speak more fluently and communicate with each other on a level that is mellow and understanding. So, that Blacks can be encouraged in their intellectual ability.

Blacks are not able to do that because; they have been so indoctrinated with European thoughts and ideals, concepts, and beliefs of European society. When I take a look at Richard Allen picture on a calendar of Black Historians, it drives to mind that we are so trained in European Culture that we do not realize it. Black/Africans dressed like that so that the European would not harm us or hurt us. Also that Europeans would think that Blacks were intelligent. This type of process has gone on for so long that the Blacks have begun to think it is intelligent. This is not necessarily intelligent; it is a method of survival.

What Black/African People have to realize is that, all that we have learned from the European was not an education but training. We were forced to be trained that way because; it made the Europeans feel safe. Safe that Blacks were not thinking about an insurrection or trying to get away from them and/or not doing the work they had for us to do, i.e., picking cotton, cleaning house or whatever work they had for Blacks to do. That was the purpose of allowing

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Blacks to go to school and read the bible. It’s like the Willie Lynch Theory. The Willie Lynch Theory was that if he made you a Christian the more likely Blacks would not want to be free. The less likely you would not want to be a slave. Blacks would want to be a slave even more because he could get the bible and show Blacks that the bible and Jesus said, be a good slave. Slaves obey your masters. Be a good slave. That is what the Willie Lynch Theory was about.

What Black/Africans has to realize as a people is that we are not going to get anywhere with that kind of thinking. We have tried everything under the Sun from A to Z, in all categories, and orders. Blacks were colonist, slaves, and their victims and supporters of European endeavors. Blacks took up studies to receive an education from the institutions of higher learning. We became sociologist, psychologist, anthropologist, economist and historians. Blacks contributed to these fields of interdisciplinary sciences. Even in South Africa Blacks were historiographers. Any thing that pleased Europeans, those are the things that we have done. These things were done to survive and to convince the Europeans we were humans and all right. It was not a matter of education; it was about survival.

Now that Blacks have gotten past survival, it’s time to start thinking and educating our selves on our own culture. It is time to start studying our struggle. Blacks must come up with methods that provide for them ways and means of bettering our condition. That is what Black/Africans want to do. Blacks do not want to continue on with the same old habits of the past. Black/African are a people of evolution. They are not just the servants and victims of European White Supremacy Cultural System and Arab Imperialism. Blacks/Africans must develop their own thinking. It is neither productive nor creative to continue as we have for the last 500 years.

The research of Blacology has revealed that it has been longer than over 500 years. In the Spring Semester of 2001, I studied Islam in Africa. I found out that Black/Africans have been under the subjugation of the Arabs and Islam since the 5th Century. What time is it? It is time for Black/African People to start thinking and doing some creating to back it up. Blacks must be realistic about how long they have been under this oppression. Blacks must be educated about both Islam and Christianity. It is time to stop thinking that you are more intelligent because you sound like Europeans and Arabs.

According to Dr. John Hendrik Clark in his documentary entitled, “A Great and Mighty Walk” (Video) he said, “the Arabs institutionalized slavery and the Europeans internationalized slavery”, just because, you speak English with the pronunciation of Europeans, that does not make you intelligent. You just do it the way that they tell you to.

What is intelligent is being able to produce your on Culture. Be responsible for your culture and perpetuate it. Also hold others in respect of your heritage and traditions. If Black/African men and women are to be apart of their own growth and development they must have the courage and conviction to stand for what is theirs. I challenge Black/African scholars, men and women, to join in the development of the Cultural Science of Blacology. Let us work diligently every day building an institution that will carry on our Culture from one generation to the next.

If you drop water in an area where there is no water and continue to do this, water will cover the entire space. If we drop Blacology right here at this juncture in our evolution it will spread and cover the past and the present. It will provide information and knowledge for the unborn, elderly and the present generation. That is what Black/Africans have to do. They must begin to think that it is their time now. Blacks have done all that research and study to get a good job or go in the military, go to war, and get killed.

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I learned a word in African Studies, “Sustainable”. Blacks need sustainable institutions. Blacks need sustainable sciences and education systems. It is time to develop programs that are significant and long-lasting. Blacks need organizations that will be sustainable and prove themselves through time and space. The clue to building any thing is that it must be relevant to the environment and the people.

Blacks/Africans have been taught historiography by the Afrikaners in order to perpetuate a white supremacy culture. What good did that do Blacks? Although Blacks learned about the history of the oppressor and very little about their own culture they were able to gain the right to vote. It provided a look at how the colonialist took over the land and lied about it. The listen should have been why Blacks must tell their own history. This is an example of what must be done for Black/African Culture. It was necessary that Blacks learn about those who oppressed our people. But it is only right that Blacks learn of White Supremacy Racism from our own perspective. If you learn from the oppressor, you will learn to be oppressed and you will learn to accept oppression. If you learn it from eyes of how the oppressed want you to see your condition, you will think that you were lucky to have had them bring harm unto you. You would also perpetuate the wickedness of their oppression. Dr. Carter G. Woodson calls this, “The Miseducation of the Negro”. Dr. Woodson says, “that if you teach a man to go through the back door, you will not have to worry about what door he will use. Even if there is no back door, he will make a back door”. This is why Black/Africans must teach their children about their Culture. So, then if there is no Black/African Culture they will make a Black Culture.

It is time for Black/Africans to start writing down our knowledge. It is time to develop our own Blacologicography on South Africa. Give the story to us the way our people saw and experience it. The Black struggle is a unique story and is best told by Blacks. What needs to be told is the story of how the Blacks were successful at over throwing the European colonial occupation. Let the Blacks tell the story how they survived the terror of the Afrikaners and other Europeans. It was not only the Afrikaners every European country had some Black/African slaves. There were the English, French, Protégées, Germans and the Dutch all-fighting for who would control the Blacks and their land. This is a story that must be told by Black/Africans. There is definitely some wisdom in that struggle. Lets tell this story from a Blacological perspective. One cannot overlook the terror that was placed upon the Blacks by the European. This was not a pretty picture and Blacologically speaking; this was not a great thing but a criminal act.

The Europeans created a myth of the empty land by one of their so-called founding father George Theael. This myth was utilized whenever whites migrated into the interior or took the land from the Blacks. W. M. MacMillian and C. W. de Kiewiet the ghoul of these white supremacist bragging about how they marginalized and devalued the Black/African People and their culture is an outrage. Blacologically, I found this to be very intellectually insulting. This perpetuation of Afrikaner history and the use of it after and during the apartheid period is an insult to the international Black Scholarship. The perpetrators of white supremacy racism are nothing but pirates and criminals. The so-called liberals are their partners in crime. They benefited from the dehumanization of the Blacks. They did very little to assist the Blacks in their freedom. The liberal solution of assimilation did not work. The liberals as Malcolm X said, have failed the Blacks. The history of South Africa is not something that should be read or studied with the contributions of the Blacks. I read the book/article, “The Liberal Trend in South Africa Historiography up to the End of the 1960’s”. In this article there is a section on, “A Mission – Inspired Liberal Tradition”,

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this section is on the Black contribution. There is very little on the Blacks. This should be the case considering the whites did not allow the Blacks to have any thing to do with the Republic of South Africa. These were the Blacks who conducted themselves according to the way that the white supremacist instructed them to do so. If you were Black and you did not do as the whites told you to the white terrorist would pay you a visit. There were four pages on the Black writers.

The economy of South African misery C. W. de Kiewiet wrote, “In South Africa the laws of parliament is at war with the laws with the economics. Apartheid is at variant with many of the essential requirements of growing modern industrial society. In modern world it was a dissipation of wealth not to use the energy and skills of the whole population or to inhabit full development of the product of power of any class in the population”. Blacologically, this is white supremacy bragging again saying, we got them under control and let us use all the population. If they don’t do what we tell them to do, we will use force. The whites did not control the Blacks with intellect or wisdom. The whites controlled the Blacks with guns and bombs. It appears as though the Blacks have inherited only political servitude with out economic support. Blacks are able to take care of the house but no real economic power. Blacks know that those who have the finance control the country. When the whites realized that they could continue to believe as they have always did and be able to maintain their economic standard of living and social economic status they had no problem giving up political acquisition.

When reading the book by Robert Ross, “A Concise History of South Africa”, I first begin to think of how patient the Europeans were in the conquest of the Blacks in South Africa. The Whites were divided on who would be the ruler of the land. But the whites were united when it came to fighting the Blacks. Let us take a look at what the Europeans did to Black/African People and their culture. According, to Dr. John Hendrik Clark, “there was an all out assault of Black People and their culture. There was an attempt to eliminate Black Culture. It was totally impossible for the European to virtually eliminate Black/African Culture on the African Continent. There were Free African Cultures all around the European settlements. Culture is like air it cannot be contain or closed off for to long. It will find its way in or out.

According to Robert Ross, “what the Europeans did was to take cattle and the land, rape the women and take their children. They killed the men off, all that would not submit”. Condition generations of Blacks under a system of slavery until they knew not who and what they were. The conditioning was so brutal and intense that Blacks begin to think that the Europeans had done them a favor. The land in South Africa, was not a gift from God to the Europeans, they took the land. Based on what Robert Ross says, this historiography of South Africa is a story of how the Afrikaners took control of South Africa.

The Article on Shaka Zulu was not just an attempt on dethroning Shaka because he was an inhumane leader. It was the dismantling of Black/African Culture as the final element to Black Civilization. The only way for the Europeans had to take over South Africa was to collapse the Zulu Kingdom. The Europeans did not understand nor did they care about Black/African Culture. From the very first day the Europeans set foot on the African continent, they had an ulterior motive in mind. It was the control of African land and the people. According to Dr. John Hendrik Clark one on the most contracted lies ever been told is that the colonialist brought civilization to Africa. Blacks have been sold this bad bag of goods. The colonialist brought with them aggression and violence. This is not civilization. Dr. Clark also says, “the word civil means peaceful or the act of being peaceful”. The dehumanization of Shaka was just another means of divide and conquers. The Europeans were seeking to destroy every Black/African Leader one by one. Shaka was a spoke in the wheel. The reading of Shaka

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Zulu brings to my mind a process of European dehumanization. When reading Shaka you must keep in mind that even when you read a liberal perspective on Shaka being dehumanized Blacologically you must be cautious because with colonialism anything can be used against you. In the article on Shaka, it says this sacrifice of consistency to the demands of opportunist character assassination is extended to the views expressed of the Zulu as the whole. Even when you have a European that is writing that, Blacologically you must still be cautious. As a Blacological thinker you don’t want to marginalize your efforts to do the job that needs to be done in unveiling the injustice of marginalizing and devaluing of Black people. In studying Shaka as a Black Scholar, one would wants to be able to amass all efforts in presenting information that would be significant for the redemption of Black/African People and the redevelopment of Black Culture. The goal of Black people is to make themselves the best he/she can be at all times. By improving ones self individually will give solidarity to the collective.

You can divide and conquer one by one. You can also build and motivate one at a time. The objective of every Black person or Black/African for the lack of a better word for our identity at this time in Black Evolution is to work diligently to be the best that we can be as individually. The ultimate goal is collective redemption.

The dehumanization of Shaka was limited to nothing, the sky was the limit. This was not only to defame Shaka but also to dispel the Zulu tradition. This was to control and take over the entire southern Africa. Shaka was in the Way of the European schemes. The way to get to Shaka was to first convince their people that Shaka was such a monster. They had to portray Shaka as a tyrant. As Minster Farrakhan said, they compared Shaka to the worst of their people. Shaka was given the greatest indemnities of the most violent of their people. These pirates let no stone unturned. This was part of the dehumanization process. When you take look at who is doing the dehumanizing and marginalizing of Black/African people, it is the sociologist, psychologist, anthropologist, and theologians. These are all interdisciplinary fields of studies. These are also the educated of the Europeans that are conducting the process of underestimating the value of Black/African People.

These are the Euro-Centric scientists who were conducting an all out assault on Black/Africa Culture and its people. It was not Shaka who was the villain or inhumane person. It was the Europeans who were seeking to destroy Black Culture. This is due primarily to the need to extract the minerals and take the land. All that was done to Shaka was for greed and grandeur. It had nothing to do with bringing a better way of life to Black/African People and their Culture. When you take a look at the 20th Century and atrocities cast upon Black/African people, it was done by the Europeans, those who farm the land the Boers, British, Dutch and French. Basically the Europeans went to the land to survey and said according to their culture there was plenty of riches and gold. From the Europeans eyes the Blacks did not see the riches and gold. So the Europeans sought to take the land and the materials from the Blacks.

According to Dr. John Hendrik Clark , the blacks did not fall at the feet of the Europeans they fought for hundred of years. The Blacks had lived on the land for centuries they were not willing to just give up the land to the Europeans. They suffered the indignities of war and dehumanization for the land of their ancestors. The marginalization by the euro-centric scholars contributed to the fall of Black/African people. The research and study of South African History talks about how Isaac was a teenager who participated in the demise of Shaka. The Europeans did not stop at any thing to gain occupation of the land and the raw materials.

Although the British played the part of liberals they were ultimately just as devastating to the dehumanizing and marginalization of Black/African People and their culture. The British

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played the role of throw to rock and hide your hand. The British blame this inhumanity on the other whites. They were painting a picture of the larger good which never prevailed. The British lived good and treated their slaves nicer than the other whites. It was a good cop-bad cop concept; the end result was the same. The British would dehumanize the minds and spirits while the other Europeans destroyed the body. This does not erase away the criminality of the other Europeans.

The Europeans primarily sent their interdisciplinary scientist in the land to survey the people and their culture. These agents of Euro-doctrine declared the culture as savage and the people and heathens. The sociologist, psychologist, anthropologist and the theologians were to convince the Black/Africans that they were inferior. If they were not successful then the Europeans would send their military and their criminals to take and destroy, by any means necessary.

The economist look to see what could be of monetarily valuable for the European culture. The anthropologist would find the things that were not of the people or that the people did not use any more to claim as less technological or least important. The sociologist analyze the African Culture in sociological terminology that would be dehumanizing and marginalizing to Black people. The theologian would define the religions of Africans as idol worshipers and ungod like. All these disciplines had some training in writing. With the process of dehumanization in to affect they then send documentation back to their governments for support and funding. This is the process of dehumanizing of Black Africans.

This research of Blacologicography has revealed that one who has been condition under a system of Black People and White people or White Supremacy Racism has been culturally conditioned. In this country and the world Black/African People and Europeans have been conditioned to believe that white people are superior and Black People are inferior. Also the research of Blacology has revealed that, “there is also the unwritten law of color confrontation that works likes this, "If you're Black stay back; if you're brown stick around; if you're yellow you're mellow; if you are light you might, if your are passing your right, and if you're white you are all right." The manifestation of this condition and unwritten law is that Black people are underestimated, marginalized, and devalued. These statements can be found on WOL Radio 1450AM in Lanham, Maryland on the Joe Madison Show, The Black Eagle and in Dr. Frances Welsings book the, The Isis Papers, The Keys To The Colors,” This same system was reveal in the study of South African History. Blacologicography is a term taken from the useable history of Black/African Culture. The word Blacologicography was coined by Prof. W. Cross at Howard University in the African Studies Ph. D. Program in Fall Semester of 2001 in the Class History of South Africa. The word Blacologicography is developed from two words Blacologic and ography. Blacologic is a word derived from the research and study of the “Cultural Science of Blacology”. Ography is extracted from the research and study of “Chapter 4 The Liberal Trend in South African Historiography up to the end of the 1960s”, assigned to Prof. W. Cross by Dr. Robert Edgar in the above class. The term Blacologicography is consistent with the evolutional development of Blacology.

I learned the term useable history in the class discussion from Dr. Robert Edgar. We were having a discussion on a useable history. My understanding of useable history from a European perspective means every ones history can be utilized to distinguish where they are and who they are at a given time in the evolution of their culture. In dealing with useable history. We were discussing the South African Boers and the white South Africans and their way of writing history, which did not have any documentation to back it up. Because they ruled the land

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with a gun and military might, they were able to write history the way they wanted to. It is not that their story was the only significant history in southern Africa. Blacologically, African people have a history as well. As scholars the job of Blacologist is to go forward and write that history. In doing so, the discussion of useable history became relevant in the conception of the term “Blacologicography”.

In class conversation, we were talking about the Boers and how they saw their historiography. In doing so Blacologically it is only proper and fitting for Blacks to develop their own Cultural History written by Blacks. As a cultural scientist the research has revealed that the art of myth making can become useful in the redevelopment of Black Culture. For those things that were lost in the struggle for freedom there must be story telling to give significance to the void of the unknown. Story telling is as very popular aspect of Black/African Culture, which has a long and rich heritage. The oral tradition is fill with story telling. The story must be told in the authenticity of Black Creativity. The story must be told in a way that is significant to the growth and development of cultural redemption.

Also what are most important is the Coloreds and their existence with the Blacks was simultaneously. Blacologically, the Coloureds live, existed and developed form a colourological existence. They live as Coloureds. Colorologically, they were able to in some instances go with the Blacks and in other cases go with the whites depending on how severe that relationship was. Based on economic reprisal or violence. The Coloureds did not see themselves as Blacks, nor did they live the Black existence. They lived a Colorological existence. What do I mean? I mean they live of, from, by, for and about the privileges and the advancements of Coloureds. In Blacology there are terms taken from the chronology in the evolution of Black Culture entitled, Negrology and Colorology or the era of the Negro minds set and the color mind set. This was a time when Blacks thought from a Negrological and Colorological perspectives in Africa and the Diaspora. In South Africa the Coloureds and the Blacks co-existed as two different extended cultures one Black and one non-white. The Coloureds were non-white and they were not a 100% Blacks. The Coloureds did not want to give up their status because there was privilege in being Coloureds. This is an example of the cultural conditioning and unwritten laws operating under White Supremacy Racism. In the research and study of South African History it is incumbent that you distinguish these findings. In order to give a realistic analogy of your acknowledgement of the suffering and injustices of the South African History has done to Blacks.

This brings to mind the parallel of the roles of the Coloreds and the Blacks in the United States. In the U.S. Blacks were identified as Coloreds in the Chronology of their extended Culture. Through evolution the term became of minimal use. So, what must be done here is to place the South African Coloureds in the proper perspective. When analyzing the Coloureds role in South Africa in terms of the contribution in the demise of Black/African Culture. What role did the Coloureds play in the wars against Blacks in South Africa? This must be looked with an open eye to see it for what it is really worth. Because Black/African Culture and people can not be blind to those who have contributed to their fall and despair. Those who have contributed to the fall of Black Culture are in the eye of restitution. The Coloureds need to give restitution back to Black people as well. The light is on the entire injustices of the suffering of Black people. This is a dilemma that must be dealt with. This is something that must be brought to the front in the Truth and Reconciliation Conferences.

In analyzing the Joan of Ark or the Black Joan of Ark that was written by Brownley. Blacologically, this is the insurrection of Christianity over Traditional African Religions. The Black Joan of Ark was a product of the European imperial cultural supremacy. It was a move to

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indoctrinate the Black Africans from their spirituality in to the theology of the Christian faith. In reading the book what comes to mind about the Christian faith is that the Christians condemned the traditional African spirituality for ancestor worshiping and condoned it in the belief of Jesus Christ. They also look down on the African spirituality for the belief in resurrection and praised it in Christianity. This was all a part of the dehumanization and marginalization of Black/African People and their culture.

Sundilly saw Christian as hypocritical because they would not call in their great spiritual leader and they seem to postpone it. He saw that Christian believed in the act of resurrection and this turned Sundilly back to his own traditional believes and joined in the cattle killings. Sundilly joined Mlakasah when he saw that the European believed in resurrection themselves. He also saw that the Europeans did not use Christianity to guide their since of morality in the administering of justice in the taking of the land from the Blacks. This Joan of Ark is the perpetuation of European Cultural supremacy over Traditional African Culture. This was an opportunity to perpetuate a scheme as to why European Culture was superior to Black culture. This is what we are dealing with when we are talking about the Black Joan of Ark is, Black cultural subjugation and dehumanization of Blacks. This is a Blacological perspective not a euro-centric analysis. When I am speaking and writing about what I see, it is from the interdisciplinary research and study developed by a Black/African from the scholarship of the Black/Africans. This is the premise for my paper, “A Blacologicography of European Dehumanization and Marginalization of Black/African people and their Culture”. This is why my paper is on this topic. All the articles and books that I have read is documentation to support my theory on the use of European Interdisciplinary study/sciences in the dehumanization and marginalization of Black/African People and their Culture.

V. The Original Perpetrators of European Dehumanization in South Africa

The Liberal Trend in South African Historiography up to the end of the 1960s, History of South Africa, Book #I

These are major players in the development of White Supremacy Culture of South Africa. These individuals were those who the majority based their way of living or philosophy of life as they saw it. This is neither a glorifying nor an honorable tribute to these men. These men utilized the academic art of writing as an instrument in the dehumanizing and marginalizing of Black/African people and their culture. They were also students and professionals in the interdisciplinary fields of sociology, psychology, anthropology, economics and Religion. This a Blacological critique of the dehumanization of Black/Africans by Europeans and these are those whom the Europeans say are the men of their culture who the main players in the White Supremacy ideology. This is not an in-depth research on these individual only a cursory look. This is only to give the credential of these perpetrators of inhumanity towards Blacks not to give honor. The research and study reveal these men were given the highest accolades form their follower. In this Blacological research it only proper and fitting that they be seen in the criminal light they have committed. Let us take a look at these perpetrators of European dehumanization only to know who they are.

A. George McCall Theal No other historian has stamped his authority on the study of South African history to the

same extent as George McCall Theal. In volume 4 of his, “The rise of South Africa”, published

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in 1926, Sir George Cory expressed the opinion that "no one can write upon the history of this country, without having recourse to the work of the late Dr. Theal"." Two years earlier Edgar Brookes had said much the same thing: "No book on any aspect or period of South African history can fitly close without a tribute of thanks to that Master of research . . . Dr. Theal. It is due to his extraordinarily indefatigable and discriminating labours that it is possible to-day to prosecute historical research under conditions, which, if not perfect, are at least infinitely better than when he undertook his great life-work."'5

Since these statements were made in the 1920s, much historical research has been undertaken, and there are large areas of the past where thorough and detailed research and the setting of new questions about the past has rendered the views of Theal as of only passing interest, a matter of historical curiosity. But in other areas his imprint on the study of South African history has been a particularly enduring one. That it was still dominant in the 1940s may be adduced from the fact that Professor J. S. Marais, concerned at how much people’s image of the past had simply been taken over uncritically from Theal, conducted intensive research into the documents relating to events on the eastern frontier of the Cape between 1778 and 1802.

In 1962 Merle Babrow wrote as follows: "Theal's continuing importance and influence are illustrated by the fact that not only are school textbooks (the only history that most people read) largely based on him, but that there are still historians who rely on and consult him. Indeed his importance is underscored by the use, which even his severest critics continue to make of him. He is not only listed in their bibliographies, but cited as source and authority in their footnotes. Moreover even historians who reject Theal's interpretation and facts, usually continue to work largely within the framework erected by him - his selection and choice of themes and events. His work, even where it is rejected, is the starting-point of our enquiries, and the main props of the structure of our history are still those erected and established by him. We may agree or disagree, but our thoughts tend to centre around his interpretation; his work determines our selection of what is important and relevant . . . The mere fact that someone has organised the material and phrased the questions and answers in a particular way, predisposes us to do the same. Theal is still used as a textbook at the universities. He is recommended to students, whose previous education, background and feelings predispose them to accept his interpretation. When they leave, what will most of them be likely to remember: the detailed scholarship of Marais and Reyburn,°' or the generalities of Theal, which they have heard since they were children? Merle Babrow may possibly have overstated the position somewhat, but there can be no doubt about Theal's significance in South African historiography. (History of South Africa, Book #I, page 31,32)

B. George Edward CoryNext to Theal, the best-known historian of the settler school was George Edward Cory.

Like Theal, he was not a trained historian. He was born in England on 3 June 1862, and studied at King's College, Cambridge, graduating in 1888 with a B.A. tripos in the Natural Sciences. In 1891 he obtained his M.A. in chemistry at Cambridge, and later that year went to South Africa as vice-principal of the Grahamstown Public School. He became a lecturer in physics and chemistry at St. Andrews College in 1894. When Rhodes University College was established in 1904, the four professors at St. Andrews became the foundation professors of the new university college. Cory was one of them.95 He remained at Rhodes as professor of chemistry until he retired in 1925.

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If this had been the sum of his career his name would today not be known outside the Drostdy Gate of Grahamstown. He is remembered not for the way he earned his keep, but for the way he spent his leisure hours. Cory became interested in history soon after his arrival in South Africa. He later said that it had begun "as a recreation".96 Ronald Currey related a tale of how Cory's interest in history was quickened. He said that Cory caught one of the infectious diseases usually associated with childhood and was quarantined in the old Drostdy building. There he discovered "overlooked, forgotten and awaiting destruction - a collection of papers, mainly letters to and from the original Settlers". This find fired his imagination and his forced incarceration in the Drostdy became a joy as he pored over the old documents.

As Currey would have it, when Cory's period of quarantine was over and "he came back to the ways of men the idea of The rise of South Africa had taken firm shape in his mind". It is likely that this account is apocryphal, and Cory himself said that he had discovered in the record room of the civil commissioner's office in Grahamstown many hundreds of letters "dating back almost to the foundation of Grahamstown". In any event, however he came upon these letters, to copy and summarise them occupied a good deal of his leisure time over a period of ten years.''

Cory was a man with wide interests and boundless enthusiasm for life. He liked meeting people. "Genial and kindly and a vivacious talker from a great fund of experience and knowledge, he was a man with a host of friends and popular with all manner of men." His interest in his fellow-man undoubtedly played a large role in his growing concern with history, and in Grahamstown he met and talked to some of the original 1820 Settlers, realising that if their fascinating stories of pioneering in Albany were to be preserved it had better be done soon or this priceless first-hand testimony would be lost for ever. He collected and wrote down what they had to say, and he did so not only in Grahamstown itself, but used his university holidays to travel around the border districts and also the African areas, talking to all sorts of people, Settlers and African chiefs in particular, collecting their narratives. With his knapsack on his back and an umbrella to protect him from the sun and rain, he travelled hundreds of miles on foot, alone, interviewing people, collecting oral evidence and transcribing it later. He explained that he had tried to make his travels on horseback but that as his few attempts to ride a horse had "been fraught with consequences which give me no pleasure to recall to mind, I have therefore preferred walking". Besides this, during his vacations he searched the government offices in Uitenhage and Graaff-Reinet for material; he visited, too, the archives depot in Cape Town. (History of South Africa, Book#1, page 44, 45)

C. C.W. DE KIEWIETThe most extravagant praise for a historian of the liberal school has been reserved for

Macmillan's pupil, C. W. de Kiewiet. In 1964 van Jaarsveld described him as "perhaps the brightest star to glow in the firmament of South African historiography", while Christopher Saunders in the mid1980s wrote of de Kiewiet's A history of South Africa: Social and economic, published in 1941, that it "remains one of the most-used general histories" of South Africa. "No other single work by a professional historian on South Africa", he declared, "Has been so influential, so often cited and quoted." He believes it is the "single greatest work ever written on South African history. "

This claim will not be universally accepted, but it has a certain validity. The book covered the whole of South African history. Although he owed much to Macmillan's pioneering work, and in many respects simply followed his lead, Macmillan's findings were spread over a number of works that covered specific areas of South African history and he did not produce a

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history of South Africa. Walker's A history of South Africa, because of its detail and comprehensiveness, was probably used more by university students and teachers than was de Kiewiet's work, but it did not contain any serious analysis of processes, of what South African history "was all about".

De Kiewiet was born in Rotterdam in the Netherlands in 1902, and came to South Africa with his parents in 1903. His M.A. thesis was burnt in the fire in the library of the University of the Witwatersrand in 1931, and no copies of it apparently survive. Its title was possibly Government, emigrants, missionaries and natives on the northern frontier, 1832-1846, which is what appears on the degree certificate, or Government, colonists, missionaries and natives on the north-eastern frontier and beyond, 1832-1846. It was supervised by Macmillan. In 1925 de Kiewiet proceeded to the University of London, where he completed his doctorate in 1927 under the tutelage of the well-known Professor A. P. Newton. A slightly revised version of the thesis was published in 1929 as British colonial policy and the South African republics, 1848-1872. He demonstrated that South African history could not be studied in isolation, that it could not be divorced from what was happening in Britain itself or in other British colonies. Thus the British withdrawal from the South African interior signaled by the Conventions policy of 1852-1854 was not simply the result of a desire to avoid expense and limit responsibilities. If the Voortrekkers were to be followed, Britain would have to accept responsibility for their actions up to the Equator and beyond. The decision not to assume this responsibility had to be seen in the light of other imperial commitments. In South Africa itself, Sir Harry Smith's eastern frontier policy at the Cape had collapsed, while further abroad the position in New Zealand was precarious, and Britain had also to take into account the effects of the Crimean War and the Indian Mutiny. Nor could the South African situation are long-suffering and law-abiding. . . singularly amenable to just government. They have never known slavery. Even in defeat which left them powerless and without status their leaders put their case not only with eloquence and logic but with amazing good humour and tact. They are kindly and cheerful and, as in the famous story of the last days of Dr. Livingstone, faithful - a people most suitably summed up in the untranslatable German word, gemuthlich”38 (History of South Africa, Book #I, page113)

D. W. M. MACMILLIANThe Rev. John Macmillan, having graduated from King's College, Aberdeen, and taken a

four-year training course for the ministry of the Free Kirk, was ordained in 1864, and almost immediately sent off to Madras in India where he spent 14 years as a teacher at the Free Kirk mission. When he returned to Scotland in 1878 he had a wife and six children. William Miller, the seventh child, was the youngest by seven years, and was born in Aberdeen in 1885. Back in Scotland, John taught, even venturing to open his own private school. When he was forced 'to close it, he decided to come to South Africa, eventually taking charge of the Eikenhof residence at Victoria College in Stellenbosch; he supplemented his salary by teaching.

The red-headed, six-year-old William Macmillan initially settled in well in his new home, but after the Jameson Raid which divided the community politically, he found himself "one of a small minority at loggerheads with the great majority of my schoolfellows". His brother Bertie, who enrolled with the Volunteers at Somerset East to fight on the British side in the Anglo Boer war, was killed in action in September 1900. The feeling of cultural alienation as a member of a small Scots community in an overwhelmingly Afrikaner nationalist town, helped to give form to Macmillan's views, as did the history he learnt in Stellenbosch. Clearly he did not enjoy his lessons on the Black Circuit and Slagtersnek where "the obvious culprit was meant to be the

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British Government", nor the story of Retief's murder, where "this time the villain was the African", nor the assurances by his teachers "in one and the same breath that the Trekkers had no slaves, but that they deeply resented the way in which compensation for slaves had been paid out by the British government". "I chafed as I have done ever since," he wrote, "at the favourite national stories of what very unfairly was then called Cape history."

While he was still a student at Victoria College, it was decided by the family that William would go to Aberdeen and read for the four-year M.A. course. However, before these plans could be put into effect, he was awarded a Rhodes scholarship after Tobie Muller, father of Professor C. F. J. Muller, had turned it down as he was opposed to everything for which Rhodes had stood. Macmillan went to Merton College, Oxford, in 1903, where he was persuaded to read History rather than the Classics he had originally decided upon.

Macmillan absorbed the political and intellectual climate of Britain and this was to have a decisive influence on his views. English working class consciousness had lost its earlier revolutionary flavour, and there was great support for reformist and evolutionary change. In common with this trend, Macmillan developed a strong distaste for revolutionary method and practice. The way to change things was gradually, through modifying existing institutions. This fitted in well with the favour enjoyed by Fabianism at this time, another major influence on Macmillan. The Fabians, and Macmillan with them, believed that all that was required to effect change was to demonstrate your case with convincing evidence, that this would persuade others of the proper course to follow. Much attention was being given at the time to studies in poverty in London and York; this was the time of the east London settlement of Toynbee Hall where in the words of Jeremy Krikler, "people from the universities could live with the poor, study their conditions and attempt to improve the latter's lives and education. The political boundaries of this milieu were clearly, demarcated: a belief in the necessity, for social change.(History of South Africa, Book #I, page105)

VI. The Indoctrination of Black/Africans to Except the Subjugation of Dehumanization in the Academics of Literature: (History of South Africa, Course 202, Semester Fall 2001, Book# III)

This section shows the system Euro/White Cultural Supremacy of intentional training and indoctrination implemented in the academic text, religious scripts, and government policies. The process of dehumanization and marginalization has been a part of the every day life of the Black/Africans and Whites it was taught in schools, churches and the government in forced this cruel system on Black/Africans for hundreds of years. The attitude of the perpetrator is that it takes time to change because they do not want to give up their privileges. But those who have been the victims must make change or it will never change. The school must stop teaching inferiority and exclusion. The churches must stop the condemnation of African Spirituality. The government must implement laws that prohibit the discrimination and segregation of Blacks.

School textbooks set out at length the grievances of the 'frontier farmers', and quote documents written by the Voortrekkers themselves, including Piet Retief's Manifesto, published on 22 January 1837 in an English translation in the Grahamstown Journal. (Book #III, page 58)

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But it should not be forgotten that the old textbooks were used by all Afrikaners of 40 and over, including every single politician to hold power in the 1970s. The absolute impossibility of any historical discussion inculcated in school and reiterated in religious instruction. (Page 52)

World history was treated extremely sketchily in Afrikaans textbooks until 1960, whilst the history of mankind was taught exclusively according to the bible and started with Genesis, introduced in the school textbooks. (Book #III, Page 52)

Piet Retief wrote in his Manifesto: means that the white is always the masters and that the master (baas) is always a white. A non-white cannot by definition be anything but a servant. (Book #III, page 59)

The famous clause that in 1858 was written into the constitution of the first Zuid-Afrikaansche Republiek of the 'Transvaal: ''The people are not prepared to allow any equality of the non-white with the while inhabitants, cither in church or state.' By establishing the `definitive' civil and religious inferiority of the non-whites, this clause, as we have seen, constitutes the essential prerequisite for the doctrine of apartheid. (Book #III, page 59)

. But divine protection was less apparent when in 1843 the British annexed the Republic of

Natal forced the Trekkers to introduce a policy of racial equality reestablish relations between whites and non-whites. (Book #III, page 60)

They wish it to become a compulsory school subject and this has been pleaded by politics and educationalist,' at political party congresses' and even in Parliarnent. We can gain an indirect impression of the Afrikaner's views on history. (Book #III, page 48)

'There have been complaints that history teaching is biased and that school-books contain “twisted history” that makes the English-speaking element "foreigners" in their own country. "I regret that the twist of interpretation in many of our history books is being used as a powerful instrument of policy driving our two European sections further apart every year. Book #III, page 49)

Two Histories?"A third image of general validity will have to be found for both white sections for, if history is to fulfill its social purpose, it should unite rather than divide "and if it is not to be a destructive force, its aim must be to build our nation. (Book #III, Page 49)

I874 C. P. Hoogenhout became aware of the image in the English history books used by Afrikaans children. "as yet nothing" had been written in Dutch on the History of South Africa. (Book #III, page 52)

The Afrikaans historical image was determined by the Old Testament too. We know that the Boers were firmly attached to their Bible; it was the book from which they sought counsel and guidance; and whatever fortune might overtake them. (Book #III, page 59)

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VII. LIBERAL SCHOOL AND RACIAL APPROACH IN THE MARGINALIZATION OF BLACKS: (Class Book # I, by Dr. Edgar)

These are excerpts that agree, support, and inspire the theory, “that the time has come for Black/African to develop their own interdisciplinary cultural science”. These are Europeans who have analyzed Black/African Culture and who either consciously or unconsciously make a case for the need of a non-vicarious Blacologicography of African Culture. It is apparent that after reading and studying these authors that autonomous authenticity and creativity are essential in each ethnic group in order for morality of humanity to grow. In this section the goal is to provide words, phrases, and or ideologies that contribute to the dehumanization and marginalization ofBlack/Africans. Sometimes it is not systematic and intentional, the way of dehumanization of African Culture has existed for so long it is done without effort and thought. When the perpetrator has conducted his system of injustice for long they begin to think that what they are doing is right. Even those who know the system is wrong are not aware of the extent to how they play apart in the injustice. The process of dehumanization and marginalization is such that it affects those who are implementing the procedures. They become sick and blind with power.

A. Liberal School: Page 103

All t tools of historical writing discussed thus far shared a common antiblack tendency. The stories they produced were written from a white viewpoint. South Africa was not unique in this respect, and it was only after the First World War that this attitude began to be challenged in the world at large.

The liberal historians were part of the wider community of liberal economists, anthropologists, sociologists and political scientists that came into being between the two world wars, the intellectual foundations for which were classical liberalism.

Page 104What made their work so different from other writing on South African history was that it dealt with social and economic issues and gave greater prominence to the role of blacks in South African history. They did not actually study black society itself.

They still thought in racial categories, and saw indigenous black culture as inferior. For the most part they did not see black society as something that should be retained - they envisaged an ideal future in which the blacks would be "civilised" and integrated into white society. They did not regret the break-up of indigenous African society.

B. Racial approach: Page 156

The banning in I950 of the Communist Party of South Africa, which had been founded in 1921, was part of the government offensive.

The view was expressed that the Communist Party could not tolerate any movement that it did not dominate - if it could not control an organization, it killed it. The Communist Party was associated with white ruling groups.

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The dominant "conscious element" in the Part was the petit bourgeois intellectual whites, who supported the ruling white political parties whenever there was a political crisis.5 A movement to have the communists expelled from the African National Congress was only narrowly defeated in 1945 and 1947.

Although black leaders and writers were by no means staunch supporters of the Communist Party, they were affected by the 1950 Suppression of Communist Act, since it was directed not only at the Communist Party, but at any group or doctrine that aimed at bringing about "any political, industrial, social or economic change . . . by the promotion of disturbance or disorder, by unlawful acts" or "encouragement of feelings of hostility between the European and non-European races of the Union".'

Page l56 -157 Black historians no longer distinguished between the exploitative Afrikaner and the liberal English - they were all whites missionaries were not friends of the blacks but agents of capitalism and white control. The Cape liberals were not really liberal, they had only wanted the black voters to obtain a pro-British majority in the Cape parliament - after the republics had been destroyed the liberal English worked with the reactionary Hertzog to eliminate the black vote. The British were not spared, in some ways they had been worse than the Afrikaners. The emancipation of slaves in 1834 came about because British capitalists discovered they could make better profits from "free'' labourers than from slaves.

VIII. The use of Religion as an Instrument of the Dehumanization of Black/Africans and their Culture (History of South Africa, Course 202, Semester Fall 2001, Book# III)

It has been stated by many Black Scholars the when the European came to Africa they sent their religious leaders to pacify the people and convinced Black to give up their believes for the European religion. These excerpts are taken from the above book. This is example of how it was done. The historical-religious amalgam (page 52)

The fusion of Afrikaner history, Afrikaans language and Calvinist religion as taught in the three so-called Dutch Reformed Churches of South Africa was clearly expressed for the first time by Stephanus Jacob du Toit (1847-1911) NGK minister from 1874 onwords, founder of the Genootskap van Regte Arikaners (fellowship of True Afrikaners) (1875)

Die patriot, and author of the first history book published in Afrikaans F.A. van Jaarsveld, to sum up the Afrikaner’s notion of history: The Afrikaners image of his past is based on national-political values and on biblical foundations

Die Geskiedenis van ons land in die Taal van ons Volk (the history of Our country in the language of our people) Those that speak of the chosen people (of Israel), since the Afrikaners regard themselves as having been placed in Africa by god to fulfill a divine mission.

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The central concept is that god himself placed the Afrikaners in Africa, and that He Himself entrusted them with a mission to spread Christian civilization in Africa. World history was treated extremely sketchily in Afrikaans textbooks until 1960, whilst the history of mankind was taught exclusively according to the bible and started with Genesis, introduced in the school textbooks. (Page 52)

Page 53 We shall now consider the history of South African Whites from this particular angle, viz

its relationship to the ideology of apartheid. The absolute impossibility of any historical discussion inculcated in school and reiterated in religious instruction. (Page 52)

Daniel Francios Malan view of history: The history of the Afrikaner reveals a determination and a definiteness of purpose which make one feel that Afrikanerdom is not the work of man but a creation of God.

A syllabus of Christian nationalist in 1948 by a group of teachers at the Afrikaans University of Potchefstroom; it’s national history as the best way of instilling love of country into children.

And yet it was not their [the non-whites') freedom that drove us to such lengths, as their being placed on an equal footing with Christians, contrary to the laws of God and the natural distinction of race and religion, so that it was intolerable for any decent Christian to bow down beneath such a yoke, wherefore we rather withdrew in order to preserve our doctrines in purity.'

IX. Ideologies that contribute to the dehumanization and marginalization of Black/Africans. (A concise History of South By Robert Ross)This section shows how ideologies were used in the dehumanization and marginalization

of Black/Africans. Even though Europeans were ideologically different they still unified to oppress Black/African. The Europeans made a decision about who was going to rule and they came to the conclusion that it would be a European.

Page 73The war had been fought under the assumption that it was between European powers. Within this, there was a place for Africans and Coloureds as servants, baggage carriers, transport riders and so forth.

The British treated the Africans in the captured districts of the Transvaal and Free State more harshly than they treated the whites, and the Boers shot any' armed blacks they encountered. Even deep in the Cape Colony, where the sympathy of local Afrikaners was in general for the Republicans, on at least one famous occasion a coloured blacksmith thought to be spying for the British was lynched. The Africans and the Coloureds saw matters differently.

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Elsewhere, the Afrikaner dominance of the prewar countryside, and the atrocities committed by some Boer commandoes, guaranteed the loyalty of coloureds, in particular, to the British Empire

Page 68By the mid-1890s, the development of the state had led to two contradictory but nevertheless mutually reinforcing opinions among its opponents. On the one hand, there were those capitalists who believed, or at least purported to believe, the Transvaal was too primitive and too

Page 69Prejudiced, in its present constitution, to provide for the requirements of the industry that was emerging. In particular, they objected to the exclusion of the uitlanders, those who were not burghers of the Republic, from the vote, and to the difficulty of acquiring citizenship. There is a sense, though, that, even though it was presented as what was then an acceptable racist denigration of all things ‘bocr', this sort of argument was little more than a complaint against the lack of influence that some capitalists could exercise on the Transvaal government.

Page 53The colonial government gleefully seized the opportunity of the so-called Cattle-Killing - destruction of grain was as important, economically if not symbolically - in order to force the amaXhosa into wage labour.

Sir George Grey, the governor, purported to believe that the chiefs had set up the killing as a plot to induce their followers to attack the colony. He arrested most of tile leading chiefs and shipped them off to prison on Robben Island. So efficiently did he exploit the Cattle-Killing that many Xhosa today are convinced that Grey himself was hiding in the reeds by the Gxarha, whispering to Nongqawuse.

As a simple statement of historical fact they are mistaken, but not if it is taken as a metaphor - and oral texts of history deal above all in metaphors. The Cattle-Killings marks the end of the beginning of South African history. For the first time, an African society (other than the Khoikhoi) had been broken. Much land had already been gone, but Africans begin moving out labours, while paying heed to the message of the missionaries as never before. It was a process, which was to be repeated, less dramatically, throughout the rest the country.

X. The Strange Career of Slagtersnek (Class hand-out research by Maria Kail, History Of South Africa, Prof. E. Edgar, 10-31-01)

This section was the produced by a classmate Maria Kail. DR. R. Edgar gave this assignment to her. This topic was discussed in class and presented by Maria Kail. This section shows how the Afrikaaners exploited Black/African people and perpetrated white supremacy as a means of dehumanization and marginalization of Africans and their Culture. It also shows even

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though the whites were divided over who would rule. They were united when it came to the devaluing of the Black/Africans. This section revealed the conflict between the colonialist and their battle for the control of south Africa and the Blacks.

Page 1 of hand-out and 105 in the bookThis career course meanders in parallel from 1815 through the late 20th century, in parallel with the political relationships over time between Afrikaners, Britons, and Africans.

While the Slagtersnek incident occurred in 1815/16 at the eastern frontier of the Cape Colony, its cause dates back to the intrusion of the trekboers in the area, the resultant loss of independence and livelihood for the indigenous people, the Khoikhoi, and consequently their servitude to the Boers. Boer behavior and culture dominates life. Life that is receptive to and impacted by the overlay of a structure imposed from another group, the British. The one constant is the strong sense of Boer belief in superiority, being the chosen - as Donald Akenson describes so well - and the role of the Africans.

British Law and Order. British colonial governmental structure that was in place in other British colonies in Africa. . In 1809, the pass laws (Khoikhoi had to have a fixed `residence', and official registration of their `work contracts' with Boers). · 1811/12 the Cape Regiment became the military/police force in the eastern C and it included Khoikhois and Coloureds.

Page 4 of hand-outGeorge McTheal's blatant racist beliefs were part of the education of Afrikaners as he

wrote the majority of them in the first half of the 20th century. · In the 1930s to the 1950s, when Afrikaners were influenced by Nazism and finally took over power in South Africa, race was the factor that stood out particularly. The `big mistake' was to send out Africans to arrest an Afrikaners. The fact that the Afrikaner committed crime was a non-issue.

XI. The Political Mythology of Apartheid pp 25-68 Leonard ThompsonThis section was produced and presented by Paul M. Pressley a classmate. His

presentation also supports the theory that it is time for Black/African to develop their own interdisciplinary field of study. It also shows how the Afrikaners (Europeans) utilized mythology as a tool in the dehumanisation and marginalization of Black/Africans and their Culture. The Black/African Culture was systematically assaulted for hundreds of years. These are the facts that were of interest to the researcher. These facts enforced the ideal that it time for Black/African to do some thinking of their own and some creating to back it up.

Page 1 0f hand-outMythology because Afrikaners never majority in population 1980 Census 29 million (total population)72.4 % Black15.7 % White (56.9% spoke Afrikaans, 37.2% English as home language) 9. 1 % Coloured2.8% Asian

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Afrikaners descendents of Dutch, German, FrenchExperienced two challenges to their group and individual interests -British domination-African conflicts

Africans always resisted white domination, but it was not in the 18th and 19th centuries, African resistance was not as challenging as the British domination. Afrikaners could always count on a united white front to defeat Africans.-1948, Afrikaners were able to legally separate the Africans from themselves

Two Main Themes to Afrikaners nationalist mythology l. Mobilization (of all Afrikaner people)· They wanted to bring together all Afrikaners, irrelevant of where they lived· Use of Afrikaans and joining the Dutch Reform Church to show nationalism 2. Racism·Belief that Africans were sub-human and Afrikaners were superior race Different races were not to be joined in manner ·1 948 allowed for the continuance and further push for separate peoples

Page 3 of hand-out1979 Government Education Spending levels · R724 White · R357Indian · R225 Coloured · R71 Black o Text books based on Dr. George Theal's works o Most textbooks and other educational materials were studied by outside sources

and found to be very wrong and biased towards an Afrikaner perspective. o Government used school to promote race separation and promotion of Afrikaner

beliefs· 1959 government created separate African colleges to prevent foreign influences from overriding their philosophy. It did not work. Fort Hare e became a meeting place for black intellectual thought-Black Consciousness.

XII. Conclusion:

Blacologically speaking, this research proves that the dehumanization and marginalization was a systematical way of living in South Africa. It also proves that Europeans utilized the interdisciplinary fields of writing, sociology, anthropology, psychology, and others to dehumanize and marginalize Black/Africans people and their Culture. There was an all out assault of the Black Civilization. This research has revealed the Black People and there is resilient. It appears as though The Tale of Nongqawuse was right that the ancestors and the creator would restore the land and culture to Black/African People. The Black people bend but they did break. You can take Black people out of Africa, but you cannot take their culture from them. The solution to this problem is the development of the Cultural Science of Blacology. The cultural Science Blacology will redeem Black/African People and redevelop their damaged

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culture. Black/African must develop a vision the autonomous, monolithic, and it must be done from their own creative genius. It is time for Black People to start doing some thinking and some creating to back it up. Blacology is not about how white people see us. It is about how Black People see themselves.XIII. Definitions:

1. Blacology - refers to the scientific research and study of the evolution of Black/African People and their culture form the past and present, which includes video, audio, oral, and written documentation. The perpetuation and utilization of Black/African ideas, philosophies, theories, beliefs, concepts, notions of the past and present as cultural knowledge. The acclamation, affirmation and proclamation of Black/African Scholarship as an Interdisciplinary Cultural Science.

2. Blacologically Speaking - To speak from a perspective that is operatively Black, that is of, from, by, for and about Black/African people and their culture; developed by Black people.

3. Black Cultural approach - To approach an ideal or program form the perspective of Black culture and experience.

4. Black Cultural Knowledge - The information provided by the heritage and traditions of Black People both oral and written for the perpetuation and utilization for advancement and survival.

5. Blacks - the dark race, the native people of Africa, the people from the land of the Gods, the people of the first civilization, the descendants of African Slave trade, the people of Ancient Egyptian, Ethiopia, Carthage, and the Descendant of Ancient Black Civilization.

6. Blacological - the logic of Black/Africans, from the experience, the struggle, logic that is based on the chronology and evolution of their thinking, logic that is of, from, by, for, and about the survival and advancement of Black people past and present both oral and written.

7. Black/Africans - an evolutional identity in the chronology of Black people, a specific way to identify the descendent or the original people of Africa, the dark skin people.

8. Black/African Culture - Black represents a time without cultural consciousness only color consciousness. African represents the acknowledgement of kinship, locality and cultural connection and consciousness Chronological evolutional acknowledgement of your ethnical orientation, and cultural development. (Spiritual substance and ethnicity)

9. Blacological Thought - Thought that is productive, positive, creative for the advancement, and development of Black people and their culture, utilizing the ideas of successful Black people for the advancement of Black people; thought that is relevant to Black people out of the Black experience. Through a thinking that is of, from, by, for and about the logic Black/African people now, past, and futuristically.

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10. Blacological Thinker – one who bases his principle philosophy and ideals on the research and study of Black/African Scholarship. One who is trained or conditioned in the Black Culture and utilizes it for advancement or acquisition for both individual and collective goals. To utilize the ideals, philosophies, theories, and beliefs of Black People for the redemption of Black People and redevelopment of Black/African Culture.

11. Blacologicography – Documentation of, from, by, for and about the history, experience, and culture of Black/African People, an authentic monolithic research of the life and times of Black people written by Black Scholars and grass root laymen. The autonomous history of Black people written in the logic and spirit of Black Solidarity. A non euro-centric documented perspective of Black/African History (i.e. African - Centered Education, Afrocentricity, Kwanzaa, Black Nationalism, Black Consciousness, Blacology etc.) The word Blacologicography was coined by Prof. W. Cross at Howard University in the African Studies Ph. D. Program in Fall Semester of 2001 in the Class History of South Africa.

12. Colored People – an evolution identity of the captives of Black slavery introduced by Frederick Douglass in the Diaspora of the United States. Found the late 1800s to the early 1900s. Colored was a better identity than n-i-g-g-e-r or slave for the freed men and women.

13. Coloured – the off spring of the white South Africans and the indigenous people of Black/Africa. A privileged group of mix or multi-racial people in South Africa. The son and daughters of the Afrikaners, British, Germans and Dutch who were had Black/African mothers. The spelling is found in south African brand of English. This term can be found in South African literature.

14. Colorological - To live of, from, by, for and about the privileges and the advancements of Coloureds. A term taken from the chronology in the evolution of Black Culture. U.S. Blacks were identified as Coloreds in the Chronology of their extended Culture. The Coloureds were non-white and they were not a 100% Blacks. In South Africa the Coloureds and the Blacks co-existed as two different extended cultures one Black and one non-white.

15. Negrology- the scientific study of the Negro and its culture, the perpetuation of the ideas,

philosophies and conception of Negro history and it historians, i.e. Carter G. Woodson, Booker T. Washington, Marcus Garvey, Mary McCloud Bethune, etc.

16. Negro - an evolutional identity of Black people, chronologically existed from the late 1700's and mid 1900's, which meant in the evolutional struggle a people utilizing assimilation, integration, and colonialism as a means of survival. An identifiable method of survival associated with ex-slaves, to be identified by white people.

17. Negrological - to think according to the tenets of assimilation, integration, and colonization into Euro-American culture, acknowledging Euro-culture as the majority culture and the best culture. A thought pattern of survival for Black people. A method of trained thought as second class citizens.

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XIV. References:1. Robert Ross, A Concise History of South Africa (1999) Cambridge University Press

40 West 20th Street, New York, NY 10011-4211, http://www.cup.org , [email protected]

2. Ken Smith, The Changing South African Past: Trends in South African Historical Writing (1988) [email protected]

3. Shula Marks, "The Historiography of South Africa," in B. Jewsiewicki and D. Newbury eds., African Historiography: What History for Which Africa? (1986), [email protected]

4. Christopher Saunders, The Making of the South Past:Major Historians on Race and Class ( 1988), [email protected]

5. Wolfgang Gebhard, Shades of Reality: Black Perceptions of South African Reality, pp. [email protected].

6. Dan Wylie, Savage Delight: White Myths of Shaka (2000), chapters on Nathaniel and Henry Fynn, pp. 83-136. [email protected]

7. Carolyn Hamilton, Terrific Majesty: the Powers of Shaka Zulu and the Limits of Historical Invention (1998), pp. 36-71. [email protected]

8. History in Africa, I8 (1991), 409 425. [email protected] Worger, "Clothing Dry Bones: The Myth of Shaka," (1982), pp. 144-157

9. John Wright, "Political Mythology and the Making of Natal's Mfecane," Canadian Journal of African Studies, 23 (1989), pp. 272-291. [email protected]

10. Leonard Thompson, The Political Mythology of Apartheid (1985), pp. 25-68.F.A. van Jaarsveld, The Afrikaner's Interpretation of South African History ( 1964), pp. 46-70. [email protected]

11. Donald Akenson, God's People Covenant and Land in South Africa Israel and Ulster, pp. 46-96.Thompson, The Political Mythology of Apartheid (1985), pp. 105-188. [email protected]

12. Timothy Stapleton, "'They No Longer Care for their Chiefs': Another Look at the Xhosa Cattle-Killing of 1856-57," [email protected] International Journal of African Historical Studies, 24 (199 pp. 383-392.

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http://www.cup.org/


13. J.B. Peires, "Suicide or Genocide? Xhosa Perceptions of the Nongqawuse Catastrophe, Radical History Review (1990), pp. 47-59. [email protected]

14. Cross, Walter Blacology: A Cultural Science. A Brief Introduction, Washington, DC: Library of Congress. 1990. http://www.libraryofcongress.com

15. Blacology Research And Development Institute Inc., [email protected] [email protected], Ft. Washington, Maryland 20744, 1997

16. Audio Tape Produced by Prof. W. Cross, History of South Africa Class Room 214, Dr. Robert Edgar Instructor 12-05-01, Fall Semester 2001, African Studies Ph. D. Program, Howard University, Washington, DC 20059, [email protected] , [email protected]

17. Joe Madison Talk Show, The Black Eagle, 6AM to 10AM, Monday thru Friday, WOL 1450AM, XM169, Radio One Network, Prince Garden PkwyLanham, Md., www.joemadison.com/home.index.html

18. Dr. John Hendrik Clarke, A Great and Mighty Walk (Video), Produced by Wesley Snipes, Black Dot Media, Inc., Sound Castle Recording Studio, Senterville, CA 1996 http://www.BETMOVIES.COM

19. History of South Africa, Course 202, Semester Fall 2001, Book# III, Dr. Robert Edgar, African Studies Ph.D. Program, Howard University, [email protected]

20. History of South Africa, Course 202, Semester Fall 2001, Book# II, Dr. Robert Edgar, African Studies Ph.D. Program, Howard University,[email protected]

21. History of South Africa, Course 202, Semester Fall 2001, Book# I, Dr. Robert Edgar, African Studies Ph.D. Program, Howard University, [email protected]

22. History of South Africa, Course 202, Semester Fall 2001, Book# IV, Dr. Robert Edgar, African Studies Ph.D. Program, Howard University, [email protected]

23. Thompson, Leonard, The Political Mythology of Apartheid, (1985). New Haven: Yale University Press. ISBN 0-300-03368-0 or 0-300-03512-8

24. Class hand-out research by Maria Kail, The Strange Career of Slagtersnek, History of South Africa Class Room 214, Dr. Robert Edgar Instructor10-31-01, Fall Semester 2001, African Studies Ph. D. Program, Howard University, Washington, DC 20059, [email protected]

25. Class hand-out research by Paul M. Pressley, The Political Mythology of Apartheid, History of South Africa Class Room 214, Dr. Robert Edgar Instructor, Fall Semester

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http://www.BETMOVIES.COM/

http://www.joemadison.com/home.index.html





http://www.libraryofcongress.com/



2001, African Studies Ph. D. Program, Howard University, Washington, DC 20059, [email protected]

26. The Isis Papers, The Keys to The Colors, ISBN:0-88378-104-2,LC#: 90-071890, Copyright © 1991 Dr. Frances Welsing First EditionTHIRD WORLD PRESS, P. O. BOX 19730, Chicago, IL 60619

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A Blacologicograghy of European Interdsicplinary ...blacology.com/.../June/Marginalization_of_Black_3.doc · Web viewhis research is to show the utilization of academic disciplines

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