WEBVTT - Openline 

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<v Speaker 1>Seven minutes after 11 o'clock and welcome to the final

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<v Speaker 1>hour of the show. What a show, eh? We started

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<v Speaker 1>off speaking to Sikanda Kala, clinical psychologist, founder of Cohesive Collaboration,

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<v Speaker 1>and we had that discussion around the psychology of adversity

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<v Speaker 1>and success. The second hour of the show, we had

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<v Speaker 1>the conversation with Chad Thomas, private investigator and at IRS

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<v Speaker 1>Forensic Investigations. And we were talking about national security at

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<v Speaker 1>the heart of the SSA trial. And I think that

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<v Speaker 1>conversation led us to the conclusion perhaps that our very

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<v Speaker 1>important and essential intelligence services are broken. And that's why

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<v Speaker 1>everything about this country is in so much trouble. The

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<v Speaker 1>very idea that it is a country is in itself

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<v Speaker 1>in trouble. That there are very, very strong forces that

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<v Speaker 1>are trying to break the very idea that South Africa

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<v Speaker 1>is a sovereign state, both internally and externally. Some have

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<v Speaker 1>even suggested that they are working together in tandem, these forces.

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<v Speaker 1>broken because of many reasons amongst which are a lack

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<v Speaker 1>of internal cohesion, fundamental dissonance that imagines it will be

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<v Speaker 1>satiated by the accumulation of things. It manifests itself in

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<v Speaker 1>many different ways, but it is a deep existential crisis

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<v Speaker 1>that thinks the ultimate tragedy of the ego that thinks

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<v Speaker 1>that I become more when I have more. A deep

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<v Speaker 1>misplacement of value. that spawns deep levels of unethical consciousness.

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<v Speaker 1>And then, of course, in the final hour, I had

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<v Speaker 1>Professor Musad Kholou come and talk to me about the

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<v Speaker 1>history of the Bantu people. I did put forward my

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<v Speaker 1>disclaimer right at the beginning. And Suppose, you know, when

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<v Speaker 1>you go through a process of learning, you change, right?

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<v Speaker 2>Yes.

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<v Speaker 1>When you learn something new, you change because that's what

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<v Speaker 1>the learning process is. It fundamentally changes you because you

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<v Speaker 1>now are in possession of new information.

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<v Speaker 2>Yeah.

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<v Speaker 1>That information either changes the way that you've been understanding

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<v Speaker 1>things or it further crystallizes ideas that you might have

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<v Speaker 1>had before. And I suppose that this hour's conversation will

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<v Speaker 1>help me digest and metabolize the conversation I've just had

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<v Speaker 1>with Dr., I mean, Professor. I invite you to join

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<v Speaker 1>us now as we have these conversations. So much happening

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<v Speaker 1>at the moment. former President Thabo Mbeki continues to be

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<v Speaker 1>in the hot seat at the Kampepe Commission, fundamentally denying

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<v Speaker 1>the idea that there was political influence in whether or

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<v Speaker 1>not crimes that were committed in the apartheid era could

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<v Speaker 1>face prosecution or not. And I suppose all of these

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<v Speaker 1>things are about definition, right, about how you understand a

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<v Speaker 1>particular concept and therefore what ideas follow that understanding. What

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<v Speaker 1>actions follow that understanding? But I'll open up the lines

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<v Speaker 1>for you. The Public Protector has come out to say

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<v Speaker 1>that they are launching an investigation around the negligence of

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<v Speaker 1>the water purification process in Pretoria, Bronco Sprit, you might

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<v Speaker 1>have detected a little bit of a hesitance, as I said, negligence.

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<v Speaker 1>Because the longer I look at this matter, I am

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<v Speaker 1>not sure that it was negligence.

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<v Speaker 3>Anymore.

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<v Speaker 1>The more I look at it, I'm beginning to sense

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<v Speaker 1>a deliberateness behind the continued issues of water in the

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<v Speaker 1>Pretoria issue, in the Pretoria space. And that they are

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<v Speaker 1>wanting us to believe that we are dealing with incompetence

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<v Speaker 1>when in fact we are dealing with very very malicious

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<v Speaker 1>incompetence yes the politics of inefficiency and the and the

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<v Speaker 1>rewards that are to be gotten out of that but

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<v Speaker 1>hey I open up the lines now 14 minutes after

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<v Speaker 1>11 o'clock is the time, and I'm looking forward to

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<v Speaker 1>all of your calls. Bronwyn is in the Valdam. Good evening, Bronwyn.

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<v Speaker 4>Hello, Aubrey.

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<v Speaker 1>Yeah, hi.

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<v Speaker 4>Yeah, I didn't know whether I had to make a

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<v Speaker 4>comment or whether we had a dialogue, but I listened

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<v Speaker 4>to your very interesting program. You must be extremely depressed.

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<v Speaker 5>Why?

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<v Speaker 1>Why would I be depressed?

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<v Speaker 4>Very, very heavy conversations for the last three hours. But

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<v Speaker 4>I have a lot of life.

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<v Speaker 1>For the last 16 years, Bronwyn. For the last 16 years.

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<v Speaker 4>No way. Look, I'd like to open with your comments

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<v Speaker 4>about the Bantu. I don't know. I'm English, Anglo-Saxon.

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<v Speaker 2>Yep.

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<v Speaker 4>And I didn't know if we could have a dialogue,

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<v Speaker 4>or I need to just make a comment.

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<v Speaker 1>Whatever you're comfortable with in this hour, Bronwyn. Go ahead.

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<v Speaker 4>I'm happy to speak. I'm phoning for Denysville, which nobody

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<v Speaker 4>knows about. It's at the Vauldam. It's on the border

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<v Speaker 4>of Gauteng and the Free State. And we call it Denysville. Denizens.

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<v Speaker 1>Believe it or not, I know exactly where Denysville is.

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<v Speaker 6>Thank you so much. You're welcome.

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<v Speaker 1>I've been there before.

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<v Speaker 4>Well, you're allowed to come back.

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<v Speaker 1>Thank you.

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<v Speaker 4>There are a lot of Khoisan and Bantu here.

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<v Speaker 1>Yes. And Anglo-Saxon.

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<v Speaker 4>Yeah, and Anglo-Saxon. A lot of them. A lot of them.

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<v Speaker 1>Go ahead.

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<v Speaker 4>So my point is that you had a very long

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<v Speaker 4>lead-up regarding the Bantu. Sorry about my accent. But I

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<v Speaker 4>was brought up during apartheid, and of course the Bantu

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<v Speaker 4>were the black people, and we were the whites, we

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<v Speaker 4>were the Europeans. And I think that you got stuck,

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<v Speaker 4>and I think that the professor was extremely lucid and clear.

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<v Speaker 2>Yeah.

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<v Speaker 4>And I don't think he quite cuts through as well

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<v Speaker 4>as he did, you know, the whole issue about structuralism, language, anthropology,

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<v Speaker 4>and the origins of identity.

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<v Speaker 1>Yeah.

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<v Speaker 4>So I just wanted to correct you there, if you

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<v Speaker 4>don't mind.

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<v Speaker 1>Sure, please, please, absolutely, yeah. So, you know.

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<v Speaker 4>I thought that he was very clear in... Well, look,

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<v Speaker 4>I've spent a lot of time in Egypt. Luxor, you

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<v Speaker 4>go to Luxor, you can actually find the last pharaohs

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<v Speaker 4>of Egypt were southern Sudanese black people. And in the

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<v Speaker 4>Museum of Luxor, you see effigies and statues and various.

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<v Speaker 4>Remnants of their recognition, and they are very much Bantu,

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<v Speaker 4>or Buntu, whatever you, okay? And if you go to

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<v Speaker 4>the museum, they're like.

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<v Speaker 1>They're very much black people, right?

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<v Speaker 4>No, they look just like Zulu people.

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<v Speaker 1>So what I'm saying is that they are not Arabic

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<v Speaker 1>in their features. Not at all. But what I'm trying

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<v Speaker 1>to say is that that's where the contestation is.

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<v Speaker 4>I don't know if it is because the origin of

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<v Speaker 4>the Nile is in Uganda, right?

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<v Speaker 1>That's right.

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<v Speaker 2>Okay.

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<v Speaker 4>So obviously those people from that area traveled north and

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<v Speaker 4>south many, many thousands of years ago.

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<v Speaker 3>Okay.

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<v Speaker 1>I'm hearing you say obviously.

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<v Speaker 4>Well, I think obviously because they were on the pinnacle

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<v Speaker 4>of the continent. And then when they went north, they

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<v Speaker 4>went downstream to the Mediterranean.

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<v Speaker 1>So why are you not saying obviously east and west?

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<v Speaker 4>The professor talked about east and west, but I don't

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<v Speaker 4>know about east and west. I just know about north

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<v Speaker 4>and south because that's what I learned when I went

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<v Speaker 4>to school. There was only north and south, you know.

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<v Speaker 4>But you also said obviously. Well, obviously, I still stand by.

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<v Speaker 1>No, no, and I'm not saying it's wrong. I'm simply

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<v Speaker 1>saying that if it's obvious north and south, why is

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<v Speaker 1>it not obvious east and west?

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<v Speaker 4>Because north and south is where your atlas lies. Your atlas,

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<v Speaker 4>you point it at north and south, and that's your compass.

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<v Speaker 4>A compass is north and south. I live at the

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<v Speaker 4>Val Dam. We are east and west. Actually, the Val

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<v Speaker 4>travels from the east to the west. And nobody knows

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<v Speaker 4>where that river goes. I just don't understand how I

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<v Speaker 4>can do a horizontal instead of a vertical.

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<v Speaker 1>So I hear that. I suppose what I'm asking is

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<v Speaker 1>if it's obvious that people will migrate from north to

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<v Speaker 1>south or south to north, why is it not obvious

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<v Speaker 1>that they will also migrate left and south? I mean,

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<v Speaker 1>west and east.

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<v Speaker 4>They can do that, but what's the relevance of that?

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<v Speaker 1>Here's the relevance. Here's the relevance. Here's the reference.

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<v Speaker 4>The reference is. I'm saying our reference is the height

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<v Speaker 4>of the continent, okay? If we're talking about Uganda, say,

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<v Speaker 4>that's where everybody knows about the Nile River, right? And

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<v Speaker 4>the Nile River flows from the middle of Africa, more

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<v Speaker 4>or less, northwards. Do we know this?

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<v Speaker 1>Or it flows southwards from the delta.

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<v Speaker 4>No, it flows from the top of Africa north. Let's

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<v Speaker 4>say 12 o'clock. It flows into the Mediterranean at 12 o'clock.

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<v Speaker 4>This is what's so confusing for people. The origin of

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<v Speaker 4>the Nile is not at the top of Africa.

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<v Speaker 1>It's in Uganda. I absolutely agree with you there. Here's

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<v Speaker 1>the contestation, Bronwyn, and I need to move because I've

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<v Speaker 1>got other callers.

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<v Speaker 6>You want it for me?

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<v Speaker 1>Sorry, say again?

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<v Speaker 4>Carry on. Thank you.

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<v Speaker 1>So maybe let me let you go. And then as

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<v Speaker 1>I talk about these different things, I'll be able to

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<v Speaker 1>connect with other callers and then we can all have

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<v Speaker 1>a conversation. Otherwise, it's just a dialogue between Aubrey and Bronwyn,

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<v Speaker 1>which would be great if it was just Aubrey and

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<v Speaker 1>Bronwyn talking. But I take your correction. Thank you. but

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<v Speaker 1>I will also bring out some ideas that I think

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<v Speaker 1>maybe are worth thinking about. Bronwyn in the Valdez, much appreciated.

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<v Speaker 1>Let me speak to Michael in Berea. Hi, Michael.

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<v Speaker 3>Hello.

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<v Speaker 1>Yeah, hi.

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<v Speaker 2>Good evening, Braop.

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<v Speaker 1>Yeah, good evening to you, Mike.

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<v Speaker 3>The conversation we had with Thomas Braop, it's so, so,

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<v Speaker 3>so important, man. Okay, how can you send it to

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<v Speaker 3>the president's office? My wife. I'm just wondering if you

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<v Speaker 3>are listening. You know, I feel naked, man. We are

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<v Speaker 3>not safe. Our security is compromised like this. How can

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<v Speaker 3>you let this minister say.

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<v Speaker 1>No, they listen. Trust me, they listen. Are you sure?

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<v Speaker 3>Yes, I am sure. Please make a follow-up and let

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<v Speaker 3>us know about their response.

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<v Speaker 1>Well, I don't know whether they respond, but I know

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<v Speaker 1>that they listen.

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<v Speaker 3>Thank you very, very much, Michael. Thank you very much.

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<v Speaker 1>Michael and Beria, thanks very much.

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<v Speaker 4>Joe.

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<v Speaker 1>So Joe's in Wazir Natal. Hi, Joe.

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<v Speaker 6>Hi, good evening.

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<v Speaker 1>This is Abhila Joe.

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<v Speaker 6>It's gone. Yeah, I just want to correct one thing

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<v Speaker 6>about the River Nile. The source is actually in Kenya

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<v Speaker 6>and Tanzania, in that area. It's much longer. It's the

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<v Speaker 6>longest river in Africa, over 3,000 miles. And the Egyptians

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<v Speaker 6>she was referring to, I think they refer to Nubians. N-U-B-I-N-S.

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<v Speaker 2>Yeah. So, okay.

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<v Speaker 1>So there's a place in Kenya called Kisumu.

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<v Speaker 5>Right.

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<v Speaker 1>And if you're sitting there by the, you can literally,

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<v Speaker 1>you can literally see the water start to drop. And

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<v Speaker 1>that's the beginning. Yeah.

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<v Speaker 6>Yeah, like how we have for the Tugela River in

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<v Speaker 6>a mountain of sources in the amphitheater in the Okashlamba. Yeah.

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<v Speaker 6>And it starts off in the rock in the high mountains.

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<v Speaker 1>So you are actually more correct to say that you

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<v Speaker 1>need to look where if you're sitting in Kisumu by

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<v Speaker 1>the Lake Victoria, you can literally see the beginning of

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<v Speaker 1>the of the Nile River. There's almost like a little drop.

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<v Speaker 1>It's a big drop, but you can.

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<v Speaker 6>Literally see it. You can actually stand over with your

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<v Speaker 6>two legs where a little rock splits and that's where

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<v Speaker 6>the river starts. The Tugela River. So it's a similar

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<v Speaker 6>concept for most rivers. Start off in a narrow rock.

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<v Speaker 6>But she is correct that it does flow from south

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<v Speaker 6>to north. you know, into the Mediterranean. Okay, there's quite

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<v Speaker 6>a few things on the cover. I'll try and cover

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<v Speaker 6>them quickly. Okay, about the psychology of adversity and success. So,

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<v Speaker 6>you know, that's like akin to like the proverb, you know,

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<v Speaker 6>failure is a stepping stone to success. So basically, how

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<v Speaker 6>I can put it a bit crudely in layman terms,

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<v Speaker 6>you know, you're going to go through the university of

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<v Speaker 6>hard knocks to become a better person and to, like,

0:17:19.869 --> 0:17:24.330
<v Speaker 6>you know, you become hardened and then that makes you

0:17:24.350 --> 0:17:29.520
<v Speaker 6>sort of see all your mistakes or your problems and

0:17:29.720 --> 0:17:33.720
<v Speaker 6>it makes you become a better person. I don't know

0:17:33.760 --> 0:17:36.360
<v Speaker 6>if you understand what I'm trying to say.

0:17:36.400 --> 0:17:38.100
<v Speaker 1>I understand what you're trying to say, but did you

0:17:38.160 --> 0:17:42.590
<v Speaker 1>hear what my guest was saying about that whole way

0:17:42.630 --> 0:17:49.790
<v Speaker 1>of thinking about adversity? That sometimes we spotlight or we

0:17:49.930 --> 0:17:55.679
<v Speaker 1>platform the idea that we need adversity in order for

0:17:56.460 --> 0:18:00.350
<v Speaker 1>us to be toughened up. And in fact, that's why

0:18:00.430 --> 0:18:04.350
<v Speaker 1>this person is so successful is because they had adversity.

0:18:04.450 --> 0:18:07.570
<v Speaker 1>And we usually are looking at a particular aspect of

0:18:07.609 --> 0:18:13.340
<v Speaker 1>his success, whether it's financial success, academic success, or professional success.

0:18:13.990 --> 0:18:17.479
<v Speaker 1>And we, we focus and we spotlight on that. But

0:18:17.520 --> 0:18:21.399
<v Speaker 1>what he was, was warning us about was to say,

0:18:23.340 --> 0:18:26.100
<v Speaker 1>we're not looking at the entire human being. We're looking

0:18:26.300 --> 0:18:31.040
<v Speaker 1>at a, single aspect of that person and that is

0:18:31.100 --> 0:18:36.639
<v Speaker 1>his success in a single space. We're not looking at

0:18:37.109 --> 0:18:42.050
<v Speaker 1>how successful is he at managing relationships. We're not looking

0:18:42.350 --> 0:18:46.550
<v Speaker 1>at how successful he is at being able to regulate

0:18:46.590 --> 0:18:51.510
<v Speaker 1>his own personality when it comes to competition. And so

0:18:51.910 --> 0:18:54.720
<v Speaker 1>the warning that came out of that conversation was, yes,

0:18:55.160 --> 0:18:59.179
<v Speaker 1>let's appreciate success, Let's also appreciate that people have the

0:18:59.240 --> 0:19:04.230
<v Speaker 1>ability to overcome certain moments of adversity in their lives,

0:19:04.930 --> 0:19:12.189
<v Speaker 1>but we mustn't make the exception the norm because we

0:19:12.230 --> 0:19:15.540
<v Speaker 1>need to understand that we are actually looking at a

0:19:16.100 --> 0:19:18.240
<v Speaker 1>specific aspect of a person.

0:19:19.080 --> 0:19:19.300
<v Speaker 2>Yeah.

0:19:19.500 --> 0:19:23.140
<v Speaker 6>You know, if you go through the biographies and autobiographies of,

0:19:23.180 --> 0:19:26.980
<v Speaker 6>you know, successful photographers, you know, people through the ages.

0:19:27.100 --> 0:19:27.359
<v Speaker 2>Yes.

0:19:28.560 --> 0:19:31.359
<v Speaker 6>Basically, okay, they've had failures, but they do have, and

0:19:31.480 --> 0:19:35.020
<v Speaker 6>I mean, the creator gives people this bounce back, you know,

0:19:35.060 --> 0:19:38.379
<v Speaker 6>sort of ability that you, you know, were like sort

0:19:38.440 --> 0:19:41.390
<v Speaker 6>of get out of the rut that you have been in.

0:19:42.170 --> 0:19:45.990
<v Speaker 6>And like, you know, after a dark night, you get

0:19:46.030 --> 0:19:49.350
<v Speaker 6>the dawn and like, you can't see light at the

0:19:49.369 --> 0:19:50.650
<v Speaker 6>end of the tunnel.

0:19:50.670 --> 0:19:50.750
<v Speaker 4>Yeah.

0:19:50.770 --> 0:19:57.050
<v Speaker 6>And then just coming to your second guest, you know, about,

0:19:57.430 --> 0:20:01.670
<v Speaker 6>you know, the sort of gold that's being extracted, like,

0:20:01.710 --> 0:20:08.020
<v Speaker 6>you know, illegally from, like example, from Zimbabwe. you know,

0:20:08.060 --> 0:20:11.659
<v Speaker 6>that ends up in, like, the UAE.

0:20:12.359 --> 0:20:12.659
<v Speaker 2>Okay?

0:20:13.320 --> 0:20:17.350
<v Speaker 6>And now you're getting big multi-nationals. I mean, in South Africa.

0:20:17.369 --> 0:20:21.470
<v Speaker 6>I mean, you know, it is big multi-nationals who are buying.

0:20:21.190 --> 0:20:23.050
<v Speaker 2>The, you know, the gold. Yeah.

0:20:23.230 --> 0:20:27.350
<v Speaker 6>So they are quite complicit in this kind of illegal

0:20:28.330 --> 0:20:30.540
<v Speaker 6>trade or whatever you'd like to call it.

0:20:30.990 --> 0:20:32.480
<v Speaker 3>Yeah, yeah, yeah.

0:20:32.520 --> 0:20:32.900
<v Speaker 1>Yeah.

0:20:33.680 --> 0:20:37.000
<v Speaker 6>And, yeah, last night, I tried to call you back,

0:20:37.920 --> 0:20:42.740
<v Speaker 6>I don't know if you sort of came across this,

0:20:42.830 --> 0:20:48.250
<v Speaker 6>what the German chancellor had to say, Frederick Merz, that

0:20:48.590 --> 0:20:56.160
<v Speaker 6>France should invite or that South Africa should be at

0:20:56.180 --> 0:21:00.630
<v Speaker 6>the G20 table. and that like sort of, you know,

0:21:00.790 --> 0:21:03.610
<v Speaker 6>kind of wrapping him in a knuckle and say, you know,

0:21:03.630 --> 0:21:05.909
<v Speaker 6>what he's doing is wrong. I don't know if you

0:21:05.930 --> 0:21:07.730
<v Speaker 6>came across that, something to that effect.

0:21:08.630 --> 0:21:10.510
<v Speaker 1>Yeah, I think there's been a number of countries. I

0:21:10.530 --> 0:21:14.750
<v Speaker 1>think even Russia has through there. I think one of

0:21:14.810 --> 0:21:21.409
<v Speaker 1>the senior ministers has said similar things. My sense is

0:21:21.470 --> 0:21:28.360
<v Speaker 1>that there is a decision that has been made from

0:21:28.420 --> 0:21:35.439
<v Speaker 1>the American administration that if South Africa doesn't do what

0:21:35.480 --> 0:21:41.130
<v Speaker 1>we want, I mean, their ambassador has now come out

0:21:41.210 --> 0:21:45.050
<v Speaker 1>to warn that we need to understand that there is

0:21:45.109 --> 0:21:48.649
<v Speaker 1>going to be some other sanctions that are going to

0:21:48.710 --> 0:21:51.710
<v Speaker 1>be imposed on South Africa in one way or the other,

0:21:51.730 --> 0:21:56.090
<v Speaker 1>whether they're going to be focused sanctions on specific people

0:21:56.150 --> 0:21:59.840
<v Speaker 1>or not, but it'll be sanctions coming the direction of

0:21:59.900 --> 0:22:04.380
<v Speaker 1>South Africa from the United States. But you also heard

0:22:04.400 --> 0:22:09.359
<v Speaker 1>the president himself warning that we need to prepare ourselves

0:22:09.920 --> 0:22:12.119
<v Speaker 1>for the fact that we are not going to be

0:22:12.160 --> 0:22:16.480
<v Speaker 1>part of a goer going forward. So my sense is

0:22:16.550 --> 0:22:20.890
<v Speaker 1>that that's fait accompli. We need to just be comfortable

0:22:20.910 --> 0:22:21.990
<v Speaker 1>with the fact that that's coming.

0:22:22.230 --> 0:22:26.030
<v Speaker 6>Much bigger markets to, you know, sort of within BRIC.

0:22:27.240 --> 0:22:30.740
<v Speaker 6>in all the big countries. There's a much, you know, population-wise,

0:22:30.760 --> 0:22:32.300
<v Speaker 6>you know, trauma.

0:22:32.340 --> 0:22:40.970
<v Speaker 1>Sure, sure. I'm comfortable with that. But that, besides the

0:22:41.030 --> 0:22:49.230
<v Speaker 1>politics of the conversation, that concession that we've enjoyed for

0:22:49.250 --> 0:22:53.189
<v Speaker 1>a couple of years now has been significant for our economy.

0:22:54.220 --> 0:22:58.000
<v Speaker 1>So it would be sad to lose the benefits of

0:22:58.040 --> 0:23:02.340
<v Speaker 1>being part of a Goa. But my sense is that

0:23:03.160 --> 0:23:07.620
<v Speaker 1>we are going to lose our access to a Goa

0:23:09.760 --> 0:23:12.899
<v Speaker 1>as long as we want to be respected as a

0:23:12.940 --> 0:23:18.360
<v Speaker 1>sovereign country. And my sense is that for that reason,

0:23:18.940 --> 0:23:22.199
<v Speaker 1>we can be comfortable with the idea that we're going

0:23:22.220 --> 0:23:24.780
<v Speaker 1>to lose a Goa because I don't see the South

0:23:24.820 --> 0:23:26.879
<v Speaker 1>African government, at least as it is at the moment,

0:23:27.400 --> 0:23:29.740
<v Speaker 1>shifting from its position to say, listen, we're not going

0:23:29.760 --> 0:23:32.060
<v Speaker 1>to be told what to do by the United States

0:23:32.100 --> 0:23:35.250
<v Speaker 1>of America. Let's talk, but don't tell us what to do.

0:23:36.030 --> 0:23:39.250
<v Speaker 6>Yeah, but you know, the majority of the products, I

0:23:39.270 --> 0:23:43.610
<v Speaker 6>don't know if they're agricultural, and they're being produced by,

0:23:43.630 --> 0:23:51.340
<v Speaker 6>let's be honest, the majority are commercial, white commercial farmers, like,

0:23:51.380 --> 0:23:56.410
<v Speaker 6>for example, you know, like citrus products and other agricultural products.

0:23:56.570 --> 0:23:58.630
<v Speaker 1>I hear that argument, and I find it dangerous. I'll

0:23:58.650 --> 0:24:02.210
<v Speaker 1>tell you why, Joe. I know what you're saying, that

0:24:05.390 --> 0:24:10.500
<v Speaker 1>the pain will be felt mostly by farmers who are

0:24:10.580 --> 0:24:18.159
<v Speaker 1>in a very specific niche market, and they are fundamentally...

0:24:18.140 --> 0:24:22.090
<v Speaker 1>or they're mostly white farmers. I find that a sad

0:24:22.530 --> 0:24:26.730
<v Speaker 1>conclusion to come to. Because ultimately, these are South African

0:24:27.030 --> 0:24:32.649
<v Speaker 1>white farmers. These are our farmers. As much as it's

0:24:32.690 --> 0:24:34.950
<v Speaker 1>going to hit them, it is going to hit those

0:24:35.010 --> 0:24:37.430
<v Speaker 1>they work for. I mean, those that work for them.

0:24:38.790 --> 0:24:43.730
<v Speaker 1>And so for me, this racial way of thinking about, oh, no, no,

0:24:43.780 --> 0:24:45.020
<v Speaker 1>it's okay. What I mean is....

0:24:47.830 --> 0:24:52.060
<v Speaker 6>The hypocrisy of Trump and his administration is they are

0:24:52.100 --> 0:24:55.200
<v Speaker 6>harming the very people who they're claiming are being kind

0:24:55.260 --> 0:25:00.830
<v Speaker 6>of genocided, falsely accusing or being, you know, genocided. You know,

0:25:00.850 --> 0:25:05.130
<v Speaker 6>so they are harming the guys here by, like, you know,

0:25:05.170 --> 0:25:09.230
<v Speaker 6>sort of doing away with the goer. And anyway, kudos to,

0:25:09.390 --> 0:25:14.580
<v Speaker 6>you know, the protest. They had quite a comeback. And

0:25:15.520 --> 0:25:18.000
<v Speaker 6>it was like a, you know, team effort. And that's

0:25:18.140 --> 0:25:20.980
<v Speaker 6>like sort of, you know, all the guys put their

0:25:21.060 --> 0:25:23.580
<v Speaker 6>shoulders to the wheel and, well, you know, you've got

0:25:23.600 --> 0:25:26.720
<v Speaker 6>to give Kemba Babuma, I mean, that was a really

0:25:26.800 --> 0:25:28.679
<v Speaker 6>match winning innings that he played.

0:25:28.760 --> 0:25:32.420
<v Speaker 1>Indeed, indeed, indeed. Joe, it wasn't in the town. Keshav, no?

0:25:33.570 --> 0:25:34.530
<v Speaker 2>Yeah, I'm up.

0:25:34.710 --> 0:25:35.450
<v Speaker 1>Hey, ta-da.

0:25:36.590 --> 0:25:37.810
<v Speaker 6>Yeah, I'm up, man.

0:25:37.869 --> 0:25:42.620
<v Speaker 2>When you're talking about David Masovo. Yeah. You still remember

0:25:42.640 --> 0:25:46.480
<v Speaker 2>that he was removed as the minister of state security.

0:25:47.520 --> 0:25:49.900
<v Speaker 2>I don't know how did he come back to be

0:25:49.940 --> 0:25:54.940
<v Speaker 2>a deputy minister. And you still remember the scandal where

0:25:55.580 --> 0:26:00.380
<v Speaker 2>he was pictured with a Chinese rhino horn smuggler.

0:26:00.900 --> 0:26:01.600
<v Speaker 1>Yes, I remember that.

0:26:01.640 --> 0:26:06.440
<v Speaker 2>What happened to that matter? I don't know. And you

0:26:06.480 --> 0:26:12.879
<v Speaker 2>see now, there is this guy... John Hume. Yes. They

0:26:13.000 --> 0:26:17.970
<v Speaker 2>call him the rhino king of South Africa. Yes. So

0:26:18.090 --> 0:26:21.550
<v Speaker 2>this guy, man, their problem is that every time when

0:26:21.590 --> 0:26:26.649
<v Speaker 2>he appears in court, the media, he's not in the media,

0:26:26.670 --> 0:26:29.930
<v Speaker 2>this guy. Why is it so? How does the media work?

0:26:30.040 --> 0:26:36.340
<v Speaker 2>Because this guy is very, very, very serious. He's owning

0:26:36.560 --> 0:26:44.230
<v Speaker 2>a rhino farm. And he's got to sell rhino horns.

0:26:45.150 --> 0:26:48.330
<v Speaker 2>And we know this business of smuggling rhino horns, what's

0:26:48.369 --> 0:26:49.030
<v Speaker 2>happening there.

0:26:51.010 --> 0:26:55.169
<v Speaker 1>So you're asking me why is he in the media?

0:26:56.520 --> 0:26:59.540
<v Speaker 2>Why is he not in the media like we see

0:26:59.560 --> 0:27:01.600
<v Speaker 2>with other criminal suspects?

0:27:01.920 --> 0:27:02.600
<v Speaker 1>Again, I don't know.

0:27:02.640 --> 0:27:03.260
<v Speaker 6>It's not only him.

0:27:03.300 --> 0:27:03.600
<v Speaker 3>Hold on.

0:27:03.660 --> 0:27:04.800
<v Speaker 6>How did you hear about him?

0:27:11.440 --> 0:27:12.920
<v Speaker 2>How did I hear about him?

0:27:13.020 --> 0:27:13.300
<v Speaker 3>Yes.

0:27:16.960 --> 0:27:22.680
<v Speaker 2>No, I was watching something else. And then I came

0:27:22.740 --> 0:27:24.490
<v Speaker 2>across to his name.

0:27:26.430 --> 0:27:27.710
<v Speaker 1>How did you come across?

0:27:27.750 --> 0:27:35.870
<v Speaker 2>Because of his dealings with, because of David Massondo. That's

0:27:35.910 --> 0:27:38.230
<v Speaker 2>how I knew him, because of David Massondo.

0:27:38.690 --> 0:27:39.889
<v Speaker 1>And how did you hear about it?

0:27:41.740 --> 0:27:43.190
<v Speaker 2>How did I hear about it?

0:27:43.190 --> 0:27:46.430
<v Speaker 1>Yeah, how did you get to know about his association

0:27:46.470 --> 0:27:47.389
<v Speaker 1>with David Masson?

0:27:47.510 --> 0:27:51.950
<v Speaker 2>It's because that Chinese guy went to the media with

0:27:52.050 --> 0:27:56.210
<v Speaker 2>pictures of himself and David Masson.

0:27:58.170 --> 0:27:58.990
<v Speaker 1>So you heard about him?

0:27:59.330 --> 0:28:03.730
<v Speaker 2>Hold on, man. Oh, all right.

0:28:04.430 --> 0:28:05.780
<v Speaker 1>So you heard about him from the media?

0:28:07.640 --> 0:28:07.940
<v Speaker 2>No.

0:28:08.660 --> 0:28:09.120
<v Speaker 1>Yeah?

0:28:09.140 --> 0:28:14.440
<v Speaker 2>The Chinese guy. The Chinese guy went to the media

0:28:15.300 --> 0:28:19.540
<v Speaker 2>to say, hey, the minister here, me and the minister,

0:28:19.820 --> 0:28:23.800
<v Speaker 2>here is the picture, me and the minister in the picture.

0:28:24.440 --> 0:28:30.220
<v Speaker 2>Me and the minister, we are smuggling. The guy went

0:28:30.270 --> 0:28:33.370
<v Speaker 2>to the minister, not to say maybe the police were

0:28:33.430 --> 0:28:35.869
<v Speaker 2>hearing that from the Chinese guy for the first time.

0:28:36.390 --> 0:28:38.990
<v Speaker 2>He was telling the police something that was happening for

0:28:39.050 --> 0:28:39.760
<v Speaker 2>a long time.

0:28:39.930 --> 0:28:45.880
<v Speaker 1>I hear that. I'm talking about you. How did you

0:28:45.960 --> 0:28:47.380
<v Speaker 1>get to know about this guy?

0:28:49.440 --> 0:28:51.580
<v Speaker 2>I am not sure whether I heard it from the

0:28:51.600 --> 0:28:54.610
<v Speaker 2>street or I read it in the newspaper or I

0:28:54.690 --> 0:28:57.490
<v Speaker 2>heard it on TV. But one thing that I know,

0:28:59.450 --> 0:29:01.709
<v Speaker 2>it was because of the Chinese guy.

0:29:01.970 --> 0:29:03.270
<v Speaker 1>Sure.

0:29:03.290 --> 0:29:06.900
<v Speaker 2>We said to the media, Not to say maybe the

0:29:06.980 --> 0:29:09.950
<v Speaker 2>media investigated this and then came up with it.

0:29:10.030 --> 0:29:10.210
<v Speaker 1>No.

0:29:10.730 --> 0:29:13.850
<v Speaker 2>It is the Chinese guy who first went to the media.

0:29:14.310 --> 0:29:15.910
<v Speaker 2>That's how I knew about it.

0:29:16.430 --> 0:29:17.990
<v Speaker 1>So you heard about it from the media?

0:29:19.870 --> 0:29:24.620
<v Speaker 2>No, not really. Not really. Not really. Because if the

0:29:24.660 --> 0:29:28.260
<v Speaker 2>Chinese guy... I don't even know. Maybe there are many

0:29:28.360 --> 0:29:31.580
<v Speaker 2>others who tried to blow the whistle besides this Chinese

0:29:31.620 --> 0:29:36.400
<v Speaker 2>guy because this thing involves government officials. It is straightforward,

0:29:36.420 --> 0:29:41.300
<v Speaker 2>you can see. This thing involves government officials. way our

0:29:41.340 --> 0:29:43.480
<v Speaker 2>government can allow a private.

0:29:43.200 --> 0:29:45.900
<v Speaker 1>Citizen to own... I'm with you. I'm with you and

0:29:45.920 --> 0:29:49.540
<v Speaker 1>I agree with you. I'm asking, how did you hear

0:29:49.580 --> 0:29:49.920
<v Speaker 1>about it?

0:29:49.920 --> 0:29:57.880
<v Speaker 2>I heard it from the street. No, I heard it

0:29:57.920 --> 0:30:03.520
<v Speaker 2>from the street, sir. Remember, I've learned more.

0:30:03.640 --> 0:30:11.250
<v Speaker 1>I think what you want is an investigation into this

0:30:11.350 --> 0:30:14.770
<v Speaker 1>matter by investigative journalists.

0:30:16.510 --> 0:30:19.450
<v Speaker 2>No, no, no. There is no investigation needed here. The

0:30:19.470 --> 0:30:25.050
<v Speaker 2>thing is, when this guy appears in court, cameras are

0:30:25.090 --> 0:30:29.340
<v Speaker 2>not there. You understand what I'm getting to? There are

0:30:29.360 --> 0:30:33.220
<v Speaker 2>no cameras when this guy goes to court. And this

0:30:33.240 --> 0:30:35.500
<v Speaker 2>guy has never spent even a second in a cell.

0:30:35.660 --> 0:30:37.280
<v Speaker 2>He didn't spend even a second.

0:30:37.460 --> 0:30:41.870
<v Speaker 1>So what I'm saying is that is your call not

0:30:41.910 --> 0:30:44.730
<v Speaker 1>to say we need to follow up on this guy's

0:30:44.810 --> 0:30:46.720
<v Speaker 1>activities and know about it?

0:30:48.190 --> 0:30:52.950
<v Speaker 2>No, no, no. Nothing to follow up here because the

0:30:52.990 --> 0:30:56.330
<v Speaker 2>police know everything about him. Even the government officers, they

0:30:56.350 --> 0:31:00.770
<v Speaker 2>know everything about him. So there is no need to investigate.

0:31:00.830 --> 0:31:03.950
<v Speaker 2>Why are we investigating? Because we know that this guy,

0:31:04.010 --> 0:31:06.850
<v Speaker 2>he was caught with a passport or something. So what

0:31:06.870 --> 0:31:09.830
<v Speaker 2>you would like to see is more of that story

0:31:09.870 --> 0:31:18.520
<v Speaker 2>covered in the media. Of course, just like we see

0:31:18.560 --> 0:31:24.320
<v Speaker 2>with Boket Matana and all those others. In fact, every

0:31:24.360 --> 0:31:29.580
<v Speaker 2>time when this crime involves white people, the media doesn't

0:31:29.620 --> 0:31:32.960
<v Speaker 2>give it that much coverage. I don't know whether it's

0:31:33.350 --> 0:31:38.110
<v Speaker 2>a rule from the SANEF or maybe, I don't know.

0:31:38.870 --> 0:31:40.090
<v Speaker 1>And what do the streets tell you?

0:31:41.830 --> 0:31:42.750
<v Speaker 2>Come again, Mark?

0:31:42.890 --> 0:31:45.070
<v Speaker 1>What do the streets tell you about that phenomenon?

0:31:47.080 --> 0:31:47.640
<v Speaker 2>Which one?

0:31:47.660 --> 0:32:03.930
<v Speaker 1>Let me let you go. Mkeshana in Orlando, West Soweto. So, Abantu.

0:32:05.630 --> 0:32:12.840
<v Speaker 1>The Bantu. There is, of course, the idea that Abantu

0:32:15.920 --> 0:32:21.920
<v Speaker 1>is not a linguistic classification contrary to what the professor

0:32:22.140 --> 0:32:31.150
<v Speaker 1>was saying to us that that term Abant only becomes

0:32:31.510 --> 0:32:38.310
<v Speaker 1>a linguistic classification as a result of a man by

0:32:38.370 --> 0:32:40.610
<v Speaker 1>the name of I'll tell you his name very very

0:32:40.670 --> 0:32:44.090
<v Speaker 1>quickly as a result of a man by the name

0:32:44.330 --> 0:32:50.770
<v Speaker 1>of Willem Heinrich Emmanuel Bleek He was a German linguist

0:32:50.790 --> 0:32:55.250
<v Speaker 1>who introduced Bantu as a scientific classification for a family

0:32:55.290 --> 0:33:01.510
<v Speaker 1>of African languages during the 1850s. But the term Bantu

0:33:01.550 --> 0:33:06.420
<v Speaker 1>existed way before 1850 and the advent of Willem Heinrich Emanuel.

0:33:08.300 --> 0:33:12.360
<v Speaker 1>What Willem Heinrich Emanuel did is to classify or to

0:33:12.560 --> 0:33:17.080
<v Speaker 1>use that term as a linguistic classification. Before that, it wasn't.

0:33:20.260 --> 0:33:24.219
<v Speaker 1>The question then becomes, but Aubrey, don't act like you

0:33:24.260 --> 0:33:29.760
<v Speaker 1>don't know that there are terms that are used for

0:33:30.160 --> 0:33:36.230
<v Speaker 1>linguistic classifications. Because as the professor told you, Anglo-Saxon, for example,

0:33:37.230 --> 0:33:40.830
<v Speaker 1>is one such classification.

0:33:42.490 --> 0:33:42.710
<v Speaker 2>Right?

0:33:43.690 --> 0:33:55.360
<v Speaker 1>Here's the issue. Those who speak Bantu languages will tell

0:33:55.400 --> 0:34:00.480
<v Speaker 1>you that Bantu is not a classification of a particular language.

0:34:03.330 --> 0:34:05.530
<v Speaker 1>It means humanity.

0:34:07.970 --> 0:34:08.190
<v Speaker 2>Yeah.

0:34:09.469 --> 0:34:16.069
<v Speaker 1>The word Abantu means humanity. That it became understood as

0:34:16.670 --> 0:34:24.740
<v Speaker 1>black people is a creation. of a particular political moment

0:34:24.860 --> 0:34:31.950
<v Speaker 1>in history. That came from the idea that this is

0:34:32.110 --> 0:34:39.430
<v Speaker 1>a category of people. But the meaning of abantu means

0:34:39.670 --> 0:34:47.399
<v Speaker 1>human beings. So in other words, Anglo-Saxons are abantu too.

0:34:52.450 --> 0:34:59.110
<v Speaker 1>But it is not true that all human beings are Anglo-Saxon. Why?

0:34:59.190 --> 0:35:06.450
<v Speaker 1>Because Anglo-Saxon is a term that speaks of a particular group,

0:35:07.180 --> 0:35:11.640
<v Speaker 1>whereas Abant is not a particular group. It is a

0:35:11.739 --> 0:35:22.859
<v Speaker 1>term that means humanity. It only becomes a classification In

0:35:22.860 --> 0:35:27.529
<v Speaker 1>1850 by a German anthropologist. That puts it at the

0:35:27.590 --> 0:35:32.330
<v Speaker 1>same level. As Anglo-Saxon. But the true meaning of Abantu.

0:35:32.590 --> 0:35:35.810
<v Speaker 1>Is humanity. All human beings.

0:35:36.330 --> 0:35:36.610
<v Speaker 2>Yes.

0:35:37.489 --> 0:35:48.569
<v Speaker 1>So an Anglo-Saxon. Is an Umuntu too. Sure. Secondly. The

0:35:48.650 --> 0:35:52.340
<v Speaker 1>entrenchment of the idea that Umuntu means a black people

0:35:53.440 --> 0:35:59.560
<v Speaker 1>is an invention of the apartheid government. Because Umuntu is

0:35:59.660 --> 0:36:06.719
<v Speaker 1>a human being. A Chinaman is Umuntu. An Aborigine from

0:36:08.300 --> 0:36:09.490
<v Speaker 1>Australia is Umuntu.

0:36:09.790 --> 0:36:09.989
<v Speaker 2>Yes.

0:36:13.230 --> 0:36:19.530
<v Speaker 1>An Arab from The United Arab Emirates is Umund. That's

0:36:19.670 --> 0:36:24.530
<v Speaker 1>the original meaning of Umund. The use of that term

0:36:25.270 --> 0:36:31.210
<v Speaker 1>as a categorical ethnographic classification is when it became perverted.

0:36:31.610 --> 0:36:39.000
<v Speaker 1>To mean black person, which is why Bronwyn said that, no, no, no,

0:36:39.760 --> 0:36:48.719
<v Speaker 1>the Nubian people, which is a classification, are Aband. They'd

0:36:48.760 --> 0:36:59.670
<v Speaker 1>look just like Zulu people, she said. So umund doesn't

0:36:59.750 --> 0:37:07.210
<v Speaker 1>mean a black person. It means a person. Right? And

0:37:07.250 --> 0:37:14.010
<v Speaker 1>that's why the experts of the understanding of the etymology

0:37:14.820 --> 0:37:20.290
<v Speaker 1>of the word umund will tell you That Umuntu means

0:37:24.070 --> 0:37:35.239
<v Speaker 1>the manifestation of divinity in human form. Right? That is

0:37:35.320 --> 0:37:40.399
<v Speaker 1>why a person who will tell you about what Ubuntu

0:37:40.640 --> 0:37:44.150
<v Speaker 1>is or what is an Umuntu. Because this idea that

0:37:44.250 --> 0:37:46.790
<v Speaker 1>Umuntu is a black person is an invention of the

0:37:46.890 --> 0:37:51.600
<v Speaker 1>apartheid government. That sought to say that Umuntu means a

0:37:51.700 --> 0:38:03.370
<v Speaker 1>black person Which has been adopted As a standardized understanding

0:38:03.450 --> 0:38:08.489
<v Speaker 1>of the term now And is a perpetuation of the

0:38:08.590 --> 0:38:14.279
<v Speaker 1>era The meaning of Umuntu Means a human being or

0:38:14.540 --> 0:38:23.649
<v Speaker 1>humanity Across the board True That is why people such

0:38:23.930 --> 0:38:29.630
<v Speaker 1>as Robert Sobhagwe would say that there is only one race,

0:38:31.130 --> 0:38:36.510
<v Speaker 1>and that is the human race. It is an understanding

0:38:36.870 --> 0:38:46.170
<v Speaker 1>of Ubunt, Nomunt, that is the original understanding. The reason

0:38:46.310 --> 0:38:52.819
<v Speaker 1>why apartheid was known as a crime against humanity is

0:38:52.860 --> 0:39:04.130
<v Speaker 1>because racism is not just the trivialization of somebody because

0:39:04.170 --> 0:39:11.170
<v Speaker 1>of his color. It is because it is the trivialization

0:39:11.330 --> 0:39:13.770
<v Speaker 1>of another human being of their humanity.

0:39:15.010 --> 0:39:15.270
<v Speaker 3>True.

0:39:16.660 --> 0:39:21.569
<v Speaker 1>That's why it was called a crime against humanity. It

0:39:21.620 --> 0:39:26.790
<v Speaker 1>wasn't just a crime against a color. It was a

0:39:28.550 --> 0:39:32.660
<v Speaker 1>crime against all humanity. It was a crime against Ubuntu.

0:39:36.680 --> 0:39:43.709
<v Speaker 1>So when we say that Ubuntu means a human being,

0:39:45.830 --> 0:39:51.350
<v Speaker 1>a sentient human being, We don't mean that it is

0:39:51.570 --> 0:40:01.129
<v Speaker 1>a sentient black person. An Anglo-Saxon is an Umuntu. Sure.

0:40:03.590 --> 0:40:10.080
<v Speaker 1>An Australian Aborigine is an Umuntu. A Chinaman in China

0:40:10.260 --> 0:40:16.540
<v Speaker 1>is an Umuntu. A Khoisan person is an Umuntu, if

0:40:16.580 --> 0:40:23.049
<v Speaker 1>you are happy with that term. Umuntu means a human being.

0:40:24.880 --> 0:40:30.920
<v Speaker 1>The perversion comes when Umuntu is made into a classification

0:40:31.320 --> 0:40:35.900
<v Speaker 1>or a linguistic classification which has its origins in 1950.

0:40:35.900 --> 0:40:41.819
<v Speaker 1>Before then it didn't exist as such. So seared in

0:40:41.920 --> 0:40:46.319
<v Speaker 1>our minds was that idea that now we think that

0:40:46.460 --> 0:40:49.660
<v Speaker 1>Umuntu means a black person because that's what the invention

0:40:50.219 --> 0:40:56.940
<v Speaker 1>of Apartheid was. Yeah. Now, the people who had never

0:40:57.020 --> 0:41:03.000
<v Speaker 1>met a white person or a Arab or a Chinese

0:41:03.040 --> 0:41:11.530
<v Speaker 1>person would not have known that later on this person

0:41:11.890 --> 0:41:15.250
<v Speaker 1>who happens to be Chinese or white or is not

0:41:15.270 --> 0:41:24.500
<v Speaker 1>an Amun. They called him an Umundu because that's what

0:41:24.540 --> 0:41:28.440
<v Speaker 1>he is, a human being. He is the very manifestation

0:41:28.480 --> 0:41:40.890
<v Speaker 1>of God in human form. I'm arguing that this so-called

0:41:41.330 --> 0:41:48.630
<v Speaker 1>scientification of the term Umundu, which brought it down and

0:41:48.670 --> 0:41:54.239
<v Speaker 1>made it a classification of languages and people into a

0:41:54.320 --> 0:42:02.589
<v Speaker 1>particular ethnographic space was a perversion of the idea. And

0:42:02.630 --> 0:42:08.010
<v Speaker 1>it is that which brought about the understanding that certain

0:42:08.050 --> 0:42:14.819
<v Speaker 1>people are Abantu and others are not. And that understanding

0:42:14.920 --> 0:42:18.300
<v Speaker 1>was then crystallized into a particular regime and a particular

0:42:18.360 --> 0:42:22.380
<v Speaker 1>way of Understanding the world and the laws that followed

0:42:22.460 --> 0:42:26.620
<v Speaker 1>that understanding of the world. And we here in South

0:42:26.680 --> 0:42:37.630
<v Speaker 1>Africa called it apartheid. But Ubuntu is a human being.

0:42:41.410 --> 0:42:48.460
<v Speaker 1>Ubuntu is the recognition of the humanity of another human being.

0:42:48.480 --> 0:42:48.550
<v Speaker 2>Yes.

0:42:51.530 --> 0:43:00.860
<v Speaker 1>That is why we cannot under any circumstances condone the

0:43:00.890 --> 0:43:07.000
<v Speaker 1>violation of another human being. For whatever reason. Whether you

0:43:07.040 --> 0:43:11.160
<v Speaker 1>think that Umuntu is not an enough Umuntu because he

0:43:11.200 --> 0:43:14.000
<v Speaker 1>happens to be an African from another part of Africa.

0:43:15.100 --> 0:43:17.700
<v Speaker 1>Whether you think that person is not an enough Umuntu

0:43:17.739 --> 0:43:19.899
<v Speaker 1>because he happens to have a different skin color tone

0:43:19.940 --> 0:43:23.140
<v Speaker 1>to you. Whether you believe that that person is not

0:43:23.280 --> 0:43:26.240
<v Speaker 1>enough an Ubuntu because he happens to have a different

0:43:26.360 --> 0:43:40.310
<v Speaker 1>sexual orientation to you. Ubuntu. Ubuntu does not recognize the

0:43:40.410 --> 0:43:49.160
<v Speaker 1>making small, the trivialization of another human person's humanity. Now,

0:43:49.489 --> 0:43:56.069
<v Speaker 1>we can have our political arguments, our political disagreements, but

0:43:56.110 --> 0:43:59.250
<v Speaker 1>our political disagreements must never bring us to a point

0:43:59.330 --> 0:44:08.839
<v Speaker 1>where we negate the humanness of another human being. That

0:44:08.880 --> 0:44:13.540
<v Speaker 1>is why we must be careful. That as we disagree

0:44:13.600 --> 0:44:19.550
<v Speaker 1>with certain decisions that various governments make, We don't fall

0:44:19.710 --> 0:44:26.709
<v Speaker 1>into the trap of becoming inhuman ourselves. Because that will

0:44:26.790 --> 0:44:32.480
<v Speaker 1>be a crime against humanity. And that is what changes you.

0:44:35.560 --> 0:44:39.379
<v Speaker 1>That is what Abantu will say, we are chigamanja, I'll

0:44:39.460 --> 0:44:42.640
<v Speaker 1>say it in a moment, usoba isloa.

0:44:42.660 --> 0:44:42.730
<v Speaker 2>Hmm.

0:44:47.200 --> 0:44:51.340
<v Speaker 1>Even though you might be walking on two feet, when

0:44:51.560 --> 0:44:56.719
<v Speaker 1>you negate the humanity of another person, you stop being

0:44:56.840 --> 0:44:57.480
<v Speaker 1>an umundu.

0:44:57.620 --> 0:44:57.940
<v Speaker 3>True.

0:44:59.840 --> 0:45:06.120
<v Speaker 1>And you become an islohan. The crime against humanity was

0:45:06.180 --> 0:45:13.530
<v Speaker 1>to take human beings and to make them islohan. Because

0:45:13.590 --> 0:45:18.560
<v Speaker 1>we share a common identity as human beings. And that

0:45:18.780 --> 0:45:25.020
<v Speaker 1>is the recognition of the sanctity of humanness, which all

0:45:25.160 --> 0:45:32.170
<v Speaker 1>human beings enjoy. Whether they are yellow, green, blue, white, red,

0:45:32.870 --> 0:45:41.870
<v Speaker 1>they are all human beings. And so to demote Ubuntu

0:45:42.630 --> 0:45:46.850
<v Speaker 1>from what it means and to create the idea that

0:45:46.870 --> 0:45:54.190
<v Speaker 1>it is a classification of a group of languages is

0:45:54.250 --> 0:46:00.219
<v Speaker 1>a dangerous thing because it allows for the entrance of

0:46:00.280 --> 0:46:09.810
<v Speaker 1>the idea that we can declassify or demote what is divine,

0:46:10.430 --> 0:46:17.720
<v Speaker 1>what is, what is, sacrosanct, and bring it to the mundane.

0:46:19.560 --> 0:46:26.310
<v Speaker 1>That is the danger. Let me speak to Thomas in Ziras.

0:46:27.670 --> 0:46:28.589
<v Speaker 5>Good evening, Rob.

0:46:28.610 --> 0:46:28.960
<v Speaker 2>How are you?

0:46:29.290 --> 0:46:29.890
<v Speaker 1>I'm very well.

0:46:29.930 --> 0:46:30.190
<v Speaker 2>Thank you.

0:46:30.390 --> 0:46:41.040
<v Speaker 1>That was busy. You can't do that. Yes, sir.

0:46:41.100 --> 0:46:44.859
<v Speaker 2>What is on your mind?

0:46:45.620 --> 0:46:50.280
<v Speaker 5>Yeah, thanks for... I just came in towards the middle

0:46:50.300 --> 0:46:54.089
<v Speaker 5>of the conversation with the professor. And thank you very

0:46:54.130 --> 0:46:59.250
<v Speaker 5>much to the producers, yourself, the team, you know. Because

0:46:59.410 --> 0:47:03.870
<v Speaker 5>there was a caller who asked about... maybe forming a

0:47:03.950 --> 0:47:12.730
<v Speaker 5>synergy between the beginning of humanity, mankind, and, you know,

0:47:12.750 --> 0:47:14.689
<v Speaker 5>the caller was asking that he must put it into

0:47:14.730 --> 0:47:18.290
<v Speaker 5>context as to the beginning of people, and then that's

0:47:18.350 --> 0:47:22.270
<v Speaker 5>when the professor talked about the two epochs, an epoch

0:47:22.330 --> 0:47:27.450
<v Speaker 5>where it is not documented, you know, and a scientific

0:47:27.550 --> 0:47:31.730
<v Speaker 5>epoch where there was documentation. Now, I just want to

0:47:32.450 --> 0:47:37.670
<v Speaker 5>make a comment on Ubuntu, Ubuntu. I agree with your

0:47:37.930 --> 0:47:42.000
<v Speaker 5>assertions and your understanding. Your understanding is also my own

0:47:42.060 --> 0:47:48.560
<v Speaker 5>understanding of Ubuntu humanity. Now, during the liberation struggle, the

0:47:48.620 --> 0:47:52.780
<v Speaker 5>ANC or other formations, political formations, they would say that

0:47:53.370 --> 0:47:56.730
<v Speaker 5>the people shall govern. You know, the people shall govern.

0:47:56.870 --> 0:47:57.870
<v Speaker 5>Ubuntu was Ubuntu.

0:47:58.010 --> 0:47:58.150
<v Speaker 2>Yes.

0:47:59.060 --> 0:48:06.120
<v Speaker 5>So to me, it says that Ubuntu are people who

0:48:06.160 --> 0:48:14.890
<v Speaker 5>have got maybe good conduct, good neighborliness, who accept other people's,

0:48:15.390 --> 0:48:20.070
<v Speaker 5>you know, beliefs or a way of life, philosophy of life, whatever,

0:48:20.530 --> 0:48:24.310
<v Speaker 5>you know. Hence, there was the people shall govern.

0:48:24.870 --> 0:48:26.350
<v Speaker 3>But now what.

0:48:26.070 --> 0:48:29.960
<v Speaker 5>Baffles me is that You know, I listen to different

0:48:29.980 --> 0:48:33.460
<v Speaker 5>radio stations when I have time. You know, in the city, FM,

0:48:35.239 --> 0:48:37.620
<v Speaker 5>my mother is Southern Soto, by the way, from the

0:48:37.660 --> 0:48:45.910
<v Speaker 5>Free State. Now, they would say, you know, Soto is

0:48:45.969 --> 0:48:49.529
<v Speaker 5>the language of the kings. And then when you go

0:48:49.570 --> 0:48:53.730
<v Speaker 5>to Gaza and where I was, when I speak to

0:48:53.770 --> 0:48:58.149
<v Speaker 5>them in Soto, for instance, not everybody, not all of them, no,

0:48:58.570 --> 0:49:01.020
<v Speaker 5>some of them, they would say, how can we see

0:49:01.040 --> 0:49:03.739
<v Speaker 5>into love? When you are speaking, maybe it's in the

0:49:03.780 --> 0:49:05.560
<v Speaker 5>veil to them, or you are speaking.

0:49:06.900 --> 0:49:14.069
<v Speaker 1>That's just prejudice. Yeah. That's prejudice. It's a prejudice that

0:49:14.810 --> 0:49:17.730
<v Speaker 1>does not recognize the humanness of another.

0:49:18.610 --> 0:49:19.150
<v Speaker 3>Exactly.

0:49:19.350 --> 0:49:24.270
<v Speaker 1>And it is... is nothing more than an ignorance of

0:49:24.830 --> 0:49:27.589
<v Speaker 1>the very thing that they want to suggest they know.

0:49:27.700 --> 0:49:31.660
<v Speaker 1>And by the way, it's not all Zulu people that

0:49:31.930 --> 0:49:37.379
<v Speaker 1>practice that. That kind of prejudice. But to say that

0:49:37.500 --> 0:49:45.620
<v Speaker 1>if you speak Setswana or you speak or English or

0:49:45.780 --> 0:49:53.290
<v Speaker 1>Italian that is a vulgarization of the philosophy behind Ubuntu.

0:49:54.750 --> 0:49:56.730
<v Speaker 2>Yeah, yeah, yeah.

0:49:57.570 --> 0:49:59.930
<v Speaker 1>Bratom, I'm going to let you go. Much appreciated. Stembiso

0:49:59.969 --> 0:50:02.440
<v Speaker 1>is in Soweto, by the way. Good evening to you, Stembiso.

0:50:03.719 --> 0:50:11.980
<v Speaker 1>Good evening, Professor. Good evening. Go ahead, Tembizo. Tembizo wants

0:50:12.020 --> 0:50:41.049
<v Speaker 1>to speak in his vernacular. Go ahead. Thank you, sir. &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt; &lt;HAL&gt;

0:51:06.340 --> 0:51:07.739
<v Speaker 1>Let me tell you this. Let me just say this.

0:51:10.620 --> 0:51:17.640
<v Speaker 1>All historical accounts or let me say all popular historical

0:51:17.700 --> 0:51:23.270
<v Speaker 1>accounts are the accounts of those who became the winners

0:51:23.370 --> 0:51:32.010
<v Speaker 1>of the wars. So even in the account of Nkosusha,

0:51:33.160 --> 0:51:42.460
<v Speaker 1>the role, the diplomatic role Of Utatuabu Shaka himself. Mkabai.

0:51:43.239 --> 0:51:49.819
<v Speaker 1>Is diminished. Because. There are accounts that. Speak of the

0:51:49.880 --> 0:51:53.110
<v Speaker 1>fact that. The very unification of. The nations.