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CBS News
15 hours ago
- General
- CBS News
Trailblazing Black journalist buried in unmarked grave in Yonkers finally getting a headstone
A trailblazing Black journalist, born enslaved just before the Civil War, lies in an unmarked grave in Yonkers, but soon, an elaborate headstone will help preserve his place in history. As CBS News New York's Tony Aiello reports, it's an honor 101 years in the making. John Edward Bruce, also known as "Bruce Grit," was one of the America's leading Black voices in the late 19th and early 20th centuries. He founded several newspapers and wrote one of the first novels featuring a Black detective. "He was internationally renowned ... both as a reporter and as an opinion maker," said Robert Baskerville, with the urban think tank RiseUp. "And he was also widely known across the world as one of the pioneers of the Pan-Africanist movement." Baskerville says it's sad to realize Bruce was laid to rest in an unmarked grave. Hundreds attended his 1924 burial at Oakland Cemetery in Yonkers, including Bruce's close associate Marcus Garvey, but Bruce's fame did not equate to fortune. He wasn't a rich man, and whatever plans there may have been for a headstone, it was never installed. "You know, a few years later, we faced the Great Depression. So I guess it was something that just slipped through the cracks of history," said Harold McKoy II, with Rise Up. Now, private and public funds have paid for a black granite headstone etched with a portrait of Bruce. It will soon be installed, marking the final resting place of a man dedicated to preserving Black history. "It was important to him that Black culture was acknowledged and us as Black individuals knew our history," McKoy said. Baskerville and McKoy say it's a fitting tribute to a trailblazer and the legacy of Bruce.
The Star
12-07-2025
- Politics
- The Star
There is no link between the name ‘Azania' and the indigenous people of South Africa
Kenneth Mokgatlhe | Published 22 minutes ago We should be asking ourselves where the word 'Azania' originates from, which language, and how it is related to the people of South Africa. There are no cultural, historical, linguistic, or political connections to the name, says the writer. Image: Picture: Henk Kruger/ Independent Newspapers The proposal of constitutional amendment by the African Transformation Movement (ATM) to change the name of South Africa to the 'Republic of Azania' is nonsensical, unnecessary, and irrelevant to the inhabitants of this place. We should be asking ourselves where the word 'Azania' originates from, which language, and how it is related to the people of South Africa. There are no cultural, historical, linguistic, or political connections to the name. It was during my time as a young and vibrant activist within the Pan Africanist Congress (PAC) that I was firmly convinced that South Africa should be renamed 'Azania'. I had been persuaded by the existing argument that 'South' was merely a geographical direction and therefore did not have substantive cultural and historical connections befitting a nation's identity. However, I later realised that my comprehension of the term 'Azania' was very limited to its use within Pan Africanist and Black Consciousness discourses. Never mind my strong ideological conviction and commitment, I was unable to intellectually express a clear historical or cultural justification for the adoption of the name, nor could I trace its relevance in juxtaposition to the people, history, and identity of the country. It is important to note that the name 'Azania' has no historical or cultural connection to my people. It was never part of our vocabulary or identity. The term did not exist in our oral traditions or historical records, and my community had never encountered it before modern political movements began to invoke it. It is important to note that the pre-colonial South African society was home to various independent kingdoms and queendoms, each governed by its rulers. I descend from the Bahurutshe, one of the largest sub-groups of the Batswana people, who previously occupied the area now known as the Marico region or Zeerust. Our ancestors referred to their kingdom as Kaditshwene (a place of baboons) and Tshwenyane (a little baboon), an ancient twin-city settlement that thrived between 1300 to 1884. Like many other indigenous polities, it functioned as a sovereign polity, free from foreign or external domination. There was a dramatic shift in the geopolitical landscape after the Berlin Conference of 1884, where European powers gathered to partition Africa among themselves, which laid the foundation for the modern nation-states we recognise today. As a result, we — descendants of various kingdoms — were forced to adapt to these new political realities and form countries under Western-imposed frameworks. A country known as the Union of South Africa was established in 1910, led and governed by white minority rule. A referendum was held in 1960, where white South Africans decided to leave the Commonwealth, became independent, and referred to themselves as the Republic of South Africa on 31 May 1961. While the name 'South Africa' is descriptive of a geographic location, the name gives a strong cultural, political, and historical connection. It reminds us of different epochs in our history and how we interacted with other countries. The name South Africa is not unique in the world, as other countries have historically adopted names which are geographically descriptive of their land, such as South Sudan, Central African Republic (CAR), North and South Korea, North Macedonia, and East Timor. My discomfort at the term Azania was vindicated after I came across one of the compelling writings of South African freedom fighter and journalist Paul Trewhela, who is now based in the United Kingdom. Through his sharp historical analysis, he provides a well-substantiated account of the origins of the name 'Azania', demonstrating that it was a term imposed by slave traders/masters to demean the Black Africans in some parts of East Africa. Trewhela contends that the name 'Azania' does not bear any link to the indigenous peoples of South Africa and carries connotations or implications of oppression rather than liberation. His esteemed scholarship helped clarify that the name 'Azania' lacks authentic historical, cultural, political, or linguistic connections to South Africa and its people, reinforcing my earlier doubts about its relevance and appropriateness as a national name. 'The name 'Azania' celebrates the centuries of enslavement of black Africans by Islamist Arab imperialism down the east coast of Africa. It is a disgrace for reactionary ideologists to be using this concocted name to replace the name South Africa,' he remarked. This name, 'Azania,' is primarily used by individuals who identify themselves as revolutionaries or radicals within South Africa's academic, political, and social spheres. It is largely preferred by black radicals in academia and by political formations considered to be on the far left, such as the PAC, the Azanian People's Organisation (AZAPO), the Economic Freedom Fighters (EFF), and trade unions affiliated with the National Council of Trade Union (NACTU), among others. Like I once did in the past, many of these individuals adopt the term 'Azania' as a symbolic rejection of apartheid and white supremacy. Their chief motivation emanates from a desire to eliminate any association with the apartheid regime, including the name 'South Africa', which they regard as a legacy of colonialism and racial oppression. Mokgatlhe is a political analyst and consultant.
IOL News
12-07-2025
- Politics
- IOL News
There is no link between the name ‘Azania' and the indigenous people of South Africa
We should be asking ourselves where the word 'Azania' originates from, which language, and how it is related to the people of South Africa. There are no cultural, historical, linguistic, or political connections to the name, says the writer. Image: Picture: Henk Kruger/ Independent Newspapers The proposal of constitutional amendment by the African Transformation Movement (ATM) to change the name of South Africa to the 'Republic of Azania' is nonsensical, unnecessary, and irrelevant to the inhabitants of this place. We should be asking ourselves where the word 'Azania' originates from, which language, and how it is related to the people of South Africa. There are no cultural, historical, linguistic, or political connections to the name. It was during my time as a young and vibrant activist within the Pan Africanist Congress (PAC) that I was firmly convinced that South Africa should be renamed 'Azania'. I had been persuaded by the existing argument that 'South' was merely a geographical direction and therefore did not have substantive cultural and historical connections befitting a nation's identity. However, I later realised that my comprehension of the term 'Azania' was very limited to its use within Pan Africanist and Black Consciousness discourses. Never mind my strong ideological conviction and commitment, I was unable to intellectually express a clear historical or cultural justification for the adoption of the name, nor could I trace its relevance in juxtaposition to the people, history, and identity of the country. It is important to note that the name 'Azania' has no historical or cultural connection to my people. It was never part of our vocabulary or identity. The term did not exist in our oral traditions or historical records, and my community had never encountered it before modern political movements began to invoke it. It is important to note that the pre-colonial South African society was home to various independent kingdoms and queendoms, each governed by its rulers. I descend from the Bahurutshe, one of the largest sub-groups of the Batswana people, who previously occupied the area now known as the Marico region or Zeerust. Video Player is loading. Play Video Play Unmute Current Time 0:00 / Duration -:- Loaded : 0% Stream Type LIVE Seek to live, currently behind live LIVE Remaining Time - 0:00 This is a modal window. Beginning of dialog window. Escape will cancel and close the window. Text Color White Black Red Green Blue Yellow Magenta Cyan Transparency Opaque Semi-Transparent Background Color Black White Red Green Blue Yellow Magenta Cyan Transparency Opaque Semi-Transparent Transparent Window Color Black White Red Green Blue Yellow Magenta Cyan Transparency Transparent Semi-Transparent Opaque Font Size 50% 75% 100% 125% 150% 175% 200% 300% 400% Text Edge Style None Raised Depressed Uniform Dropshadow Font Family Proportional Sans-Serif Monospace Sans-Serif Proportional Serif Monospace Serif Casual Script Small Caps Reset restore all settings to the default values Done Close Modal Dialog End of dialog window. Advertisement Next Stay Close ✕ Our ancestors referred to their kingdom as Kaditshwene (a place of baboons) and Tshwenyane (a little baboon), an ancient twin-city settlement that thrived between 1300 to 1884. Like many other indigenous polities, it functioned as a sovereign polity, free from foreign or external domination. There was a dramatic shift in the geopolitical landscape after the Berlin Conference of 1884, where European powers gathered to partition Africa among themselves, which laid the foundation for the modern nation-states we recognise today. As a result, we — descendants of various kingdoms — were forced to adapt to these new political realities and form countries under Western-imposed frameworks. A country known as the Union of South Africa was established in 1910, led and governed by white minority rule. A referendum was held in 1960, where white South Africans decided to leave the Commonwealth, became independent, and referred to themselves as the Republic of South Africa on 31 May 1961. While the name 'South Africa' is descriptive of a geographic location, the name gives a strong cultural, political, and historical connection. It reminds us of different epochs in our history and how we interacted with other countries. The name South Africa is not unique in the world, as other countries have historically adopted names which are geographically descriptive of their land, such as South Sudan, Central African Republic (CAR), North and South Korea, North Macedonia, and East Timor. My discomfort at the term Azania was vindicated after I came across one of the compelling writings of South African freedom fighter and journalist Paul Trewhela, who is now based in the United Kingdom. Through his sharp historical analysis, he provides a well-substantiated account of the origins of the name 'Azania', demonstrating that it was a term imposed by slave traders/masters to demean the Black Africans in some parts of East Africa. Trewhela contends that the name 'Azania' does not bear any link to the indigenous peoples of South Africa and carries connotations or implications of oppression rather than liberation. His esteemed scholarship helped clarify that the name 'Azania' lacks authentic historical, cultural, political, or linguistic connections to South Africa and its people, reinforcing my earlier doubts about its relevance and appropriateness as a national name. 'The name 'Azania' celebrates the centuries of enslavement of black Africans by Islamist Arab imperialism down the east coast of Africa. It is a disgrace for reactionary ideologists to be using this concocted name to replace the name South Africa,' he remarked. This name, 'Azania,' is primarily used by individuals who identify themselves as revolutionaries or radicals within South Africa's academic, political, and social spheres. It is largely preferred by black radicals in academia and by political formations considered to be on the far left, such as the PAC, the Azanian People's Organisation (AZAPO), the Economic Freedom Fighters (EFF), and trade unions affiliated with the National Council of Trade Union (NACTU), among others. Like I once did in the past, many of these individuals adopt the term 'Azania' as a symbolic rejection of apartheid and white supremacy. Their chief motivation emanates from a desire to eliminate any association with the apartheid regime, including the name 'South Africa', which they regard as a legacy of colonialism and racial oppression. Mokgatlhe is a political analyst and consultant.
Eyewitness News
04-07-2025
- Politics
- Eyewitness News
There's no link between the name ‘Azania' and the indigenous people of South Africa
Kenneth Mokgatlhe 1 July 2025 | 9:59 The proposal of constitutional amendment by the African Transformation Movement (ATM) to change the name of South Africa to the 'Republic of Azania' is nonsensical, unnecessary, and irrelevant to the inhabitants of this place. We should be asking ourselves where the word 'Azania' originates from, which language, and how it is related to the people of South Africa. There are no cultural, historical, linguistic, or political connections to the name. It was during my time as a young and vibrant activist within the Pan Africanist Congress (PAC) that I was firmly convinced that South Africa should be renamed "Azania". I had been persuaded by the existing argument that South was merely a geographical direction and, therefore, did not have substantive cultural and historical connections befitting a nation's identity. However, I later realised that my comprehension of the term "Azania" was very limited to its use within Pan Africanist and Black Consciousness discourses. Never mind my strong ideological conviction and commitment, I was unable to intellectually express a clear historical or cultural justification for the adoption of the name, nor could I trace its relevance in juxtaposition to the people, history, and identity of the country. It is important to note that the name 'Azania' has no historical or cultural connection to my people. It was never part of our vocabulary or identity. The term did not exist in our oral traditions or historical records, and my community had never encountered it before modern political movements began to invoke it. It is important to note that the pre-colonial South African society was home to various independent kingdoms and queendoms, each governed by its rulers. I descend from the Bahurutshe, one of the largest sub-groups of the Batswana people, who previously occupied the area now known as the Marico region or Zeerust. Our ancestors referred to their kingdom as Kaditshwene (a place of baboons) and Tshwenyane (a little baboon), an ancient twin-city settlement that thrived between 1300 to 1884. Like many other indigenous polities, it functioned as a sovereign polity, free from foreign or external domination. There was a dramatic shift in the geopolitical landscape after the Berlin Conference of 1884, where European powers gathered to partition Africa among themselves, which laid the foundation for the modern nation-states we recognise today. As a result, we, descendants of various kingdoms, were forced to adapt to these new political realities and form countries under Western-imposed frameworks. A country known as the Union of South Africa was established in 1910, led and governed by white minority rule. A referendum was held in 1960, where white South Africans decided to leave the Commonwealth, became independent, and referred to themselves as the Republic of South Africa on 31 May 1961. While the name 'South Africa' is descriptive of a geographic location, the name gives a strong cultural, political, and historical connection. It reminds us of different epochs in our history and how we interacted with other countries. The name South Africa is not unique in the world, as other countries have historically adopted names which are geographically descriptive of their land, such as South Sudan, Central African Republic (CAR), North and South Korea, North Macedonia, and East Timor. My discomfort at the term Azania was vindicated after I came across one of the compelling writings of South African freedom fighter and journalist Paul Trewhela, who is now based in the United Kingdom. Through his sharp historical analysis, he provides a well-substantiated account of the origins of the name 'Azania', demonstrating that it was a term imposed by slave traders/masters to demean the Black Africans in some parts of East Africa. Trewhela contends that the name 'Azania' does not bear any link to the indigenous peoples of South Africa and carries connotations or implications of oppression rather than liberation. His esteemed scholarship helped clarify that the name 'Azania' lacks authentic historical, cultural, political, or linguistic connections to South Africa and its people, reinforcing my earlier doubts about its relevance and appropriateness as a national name. 'The name 'Azania' celebrates the centuries of enslavement of black Africans by Islamist Arab imperialism down the east coast of Africa. It is a disgrace for reactionary ideologists to be using this concocted name to replace the name South Africa,' he remarked. This name, 'Azania,' is primarily used by individuals who identify themselves as revolutionaries or radicals within South Africa's academic, political, and social spheres. It is largely preferred by black radicals in academia and by political formations considered to be on the far left, such as the PAC, the Azanian People's Organisation (AZAPO), the Economic Freedom Fighters (EFF), and trade unions affiliated with the National Council of Trade Union (NACTU), among others. Like I once did in the past, many of these individuals adopt the term 'Azania' as a symbolic rejection of apartheid and white supremacy. Their chief motivation emanates from a desire to eliminate any association with the apartheid regime, including the name 'South Africa', which they regard as a legacy of colonialism and racial oppression. Mokgatlhe is a political analyst and consultant.
IOL News
27-06-2025
- Entertainment
- IOL News
Pan Africanist artist Simphiwe Dana will enthrall crowds with her 'magic' at the Baxter
Simphiwe Dana at the Playhouse Image: Hugh Mdlalose IF THE Durban leg of her delightful concert over a week ago is anything to go by, loyal fans of music sensation Simphiwe Dana are in for a magical time at the Baxter this weekend. On Friday and Saturday, Dana is in Cape Town to round up her three-city 20th anniversary as a professional musician, her debut album, Zandisile took South Africa by storm in 2004 and gave us some of the most loved and enduring songs ever to come from this land recently. From the time the lights hit the expansive stage of the Opera, the 1224-seater at the Playhouse, Dana made a grand entrance with her anthemic Nkwenkwezi. As fans whistled, ululated, and went absolutely crazy, it was evident the Pan Africanist diva and her forces were in for epic vocal and spiritual libations of joyous music and dazzling lights. Despite a disappointingly average turnout, Dana and her 24-member band led by Tshepo Tsotetsi stuck to the mandate and turned the night into an unforgettable and intimate celebration I would not have wanted to miss for the world. Special guests, Clermont township choir, Red Light Choir added a perfect choral flavour to the evening. 'I am here to thank the people for supporting me all these years,' she said a few hours before the show. The chatty award-winning composer and band leader was determined to let her audience feel her appreciation, a theme she kept going till her final song for the night. 'Sanibonani bantu baKwaZulu!' From her greetings as her band was warming up, and throughout the show, her rapport with her audience was unbreakable. The thunderous response to her question whether anyone of Mpondo and Thembu ancestry was in the house or not was yet another show of her deep love for her cultural roots and their socio-philosophical anchorage. Gifted not just with a golden and versatile voice, Dana draws from a rich traditional South African blues, jazz and Southern African choral source whose Pan Africanist timbre and textures continue to attain depth and harmony of voice. Watching her and hearing her sing can take one to the old rural Transkei hinterlands where girls not only listened to the music of the elders, but also were adept at playing instruments such as umrhubhe-mouth bow. Although unlike her predecessors among them Nofinishi Dywili, Mantombi Matotiyana and Madosini, she does not play umrhubhe, at times her blues vocal style gestures to the echoes of their revered multivocal overtone singing style known as umngqokolo. Inasmuch as she has had a wide range of musical influences including jazz, reggae, hip-hop, gospel, Afro soul and maskandi over the years, as a politically and culturally conscious artist, Dana refuses to imprison her spirited repertoire to narrow prisms of fixed time, space and breadth. Neither does she feel comfortable being compared to her role models among them, iconic Sophiatown divas such as Miriam Makeba, Dorothy Masuku, Sophie Mgcina and Thandi Klaasen, insisting what they accomplished under harsh conditions is simply unrepeatable. Since she came into the scene in 2004 with her album, Zandisile, Dana has been searching for healing, affirming her life and the lives of people who are special to her. In Tribute to maMjoli, she remembers her beloved and stunningly beautiful late mother, Noziphumo maMjoli Dana who died of a Covid-19-related illness in 2021.
