Evaton West, South Africa—The country of South Africa has had an origin that is steeped in the oppression and suffering of African people—dividing and conquering black people in order to establish itself as a republic.
This is the making of South Africa from 1652 to 1910 (when it officially announced itself as a republic). From its history, it seems natural that South Africa’s economy and politic revolves around splitting African people from each other.
Today, in 2025, there has been a relationship between this country and black people that sees black people identify with its mandate—under the black middle class which puts forward that colonialism would be better if its borders and laws were respected.
There has been criminalization of black people all over South African radio and television media to the argument that we are illegals—because of not having ‘legal’ documentation to be in our land.
Chairman Omali often says that there is no legitimacy in anything colonial precisely because it justifies itself—it is not illegal, instead it is the original people of the land that are—and that is a serious jive!
Black politicians run with anti-African platform for votes; ANC opportunism
There is a video in 2022 of a provincial minister, Phophi Constance Ramathuba, humiliating a patient on grounds that she should not be given medical care because she is a “foreigner.”
This is someone black in high office who felt the need to come and torment African workers because of her fidelity to colonialism. Ramathuba is an example of neocolonialism since she chose to sacrifice her own nation to get the approval of South Africa—aka a foreign government!
Since the year began, there has been a return of Operation Dudula—an anti African campaign bankrolled by the liberal sector of the South African ruling class which aims for the removal of all African people from South Africa, except for those that have been born here through colonial legality.
It was led by Nhlanhla “Lux” Dlamini who is an ardent anti-African despite his blackness. This man has been quoted as saying that black people shouldn’t be coming to South Africa without documentation because no one from South Africa goes to the other colonies without documentation.
His reasoning is that of a legalistic approach towards colonialist morality. Having guns and wearing tactical clothing as they interrogate black people, blockade black tuck shops and win white support and backing; they only went around like this in the black community and never went to the white neighborhoods to ask the South Africans which of them had documentation.
Dividing Africa in order to protect colonialism
What South Africa is doing through entities like Phophi and Operation Dudula is to divide the African working class not only physically but in our national identity—creating a mythical difference between Africans with colonial documentation and those without; when in reality, we do not have any such splits in the real world.
In the real world, we live side by side and work together and marry and reproduce children without giving it any undue cognition; this is the same thing with African people who have so-called mixed heritage—to the rest of the black people, they are just that—BLACK.
“We are bringing consciousness to our own unconscious needs as a people, suggesting that if we can build an African economy within these death camps instead of trying to build a slave-economy that’s sometimes dubbed a ‘township economy’—we can fare better in our daily lives.”
Luwezi Kinshasa, a prominent leader of our Movement that’s based in the UK says that opportunism is what neocolonialism depends on the most when it wants more concessions from its colonial masters.
South Africa has been facing a myriad of economic challenges ever since the early 1990s with the disbanding of the apartheid form of the state.
However, the question that should be asked is why this is the case. Pundits and political analysts put forward that it is because the black middle class has not yet gotten used to the wealth and power that comes with being in official positions of government or they sometimes offer the moral explanations—saying that black people are immoral and therefore are bad governors (sometimes they even put forth that we don’t have enough education that is why people like Nelson Mandela and Thabo Mbeki saw South Africa’s economy better off than when people like Jacob Zuma emerged).
But the glaring truth is that, since 1994, South Africa had to decline because its colonial surplus of stolen labor and land was in decline—with a vast majority of white people leaving the country for fear of another Rhodesia-type situation and this affected the finances of this country.
Another part of this same truth is that with a pausing of apartheid came a lack of control over black life—the masses began to try to survive through channels that South Africa did not prescribe, i.e. making our own companies or refining our own gold (although this is still illegalized to this day). So the basis for South Africa’s economic decline is the removal of African land and labor resources despite the minimal extent of this move.
A local radio station, Thetha FM, from Evaton—in early July—fanned the flames of African disunity by playing clips by politicians who blame South Africa’s declining economy on the African workers who are here from other countries.
Once that was done, the station asked for people to send Whatsapp voice clips about how they felt about the topic—and played clips expressing anti-black hatred from ourselves as black people.
Although this may seem like truthful reporting, it is a skillful—albeit, misguided—tactic to set a narrative in the favor of the political direction desired by this country (and we make a distinction between the country of South Africa and the black people underneath its oppressive neocolonialist heel).
Africans define our own future; build the Uhuru Movement!
In the townships, where the Uhuru Movement comrades live and work for African unity is an example of how to build African unity on the ground. Africans from all over, despite being unaware of a different narrative, meet African Internationalism through us who were born here, and it sounds like home.
We are bringing consciousness to our own unconscious needs as a people, suggesting that if we can build an African economy within these death camps instead of trying to build a slave-economy that’s sometimes dubbed a ‘township economy’—we can fare better in our daily lives.
And so in our work, be it in Mpumalanga at Mbombela or at Fochville, we are advocating and showing ways to build our own government. This is the Uhuru way! Onward to freedom maAfrika!
Long live African unity!
Smash neocolonialism!
Uhuru!
