The White Paper on Traditional Leadership and Governance, July 2003, issued by the Minister for Provincial and Local Government deals with certain aspects, like the various international agreements, as well as the historical traditional leadership, the old homelands and what happened after 1994. Please read the documents, White Paper and information here as well.
Refer to statements that was made regarding “title deeds” in South Africa – there are millions of title deeds – who is landless – do not lie about the realities in South Africa.
Die 7.6 miljoen swart titelakte houers
SO-CALLED “NATION STATE” (FALSE FLAG)
The 2003 document stated that each traditional community was an entity and independent from the others. Such communities did not constitute a nation state as we understand it today. Prior to colonial invasion, these societies comprised structures and hierarchies stemming from a social organisation that was defined by family and kingship ties.
Expropriation and the so-called “rainbow nation”
Back economic empowerment – B-BBEE or BEE and Expropriation of land and all other properties. Expropriation included all properties, land, equipment, shares, salaries, everything. When FW de Klerk and Mandela / Tutu called us a “rainbow nation” it was false, because there is no rainbow nation in South Africa.
Furthermore regarding the
3.1 Background to Traditional Leadership and Governance
The institution of traditional leadership has, over the years, performed various governance functions. These governance functions were not exercised in a unified territory, as this only came about later with the formation of the South African nation state.
International agreements as well as regional agreements dealing with issues relating or relevant to traditional leadership and institutions form part of the legal framework regulating traditional leadership.
The following are the relevant agreements that South Africa has either ratified or
(a) International Covenant on Economic, Social and Cultural Rights of 16 December 1966
South Africa signed this Covenant on 3 October 1994. It provides, among others, in Article 15, that states should recognise the rights of everyone to take part in cultural life.
(b) The African Charter of Human and People’s Rights of 21 October 1986
Article 17 of the charter provides that every individual may freely take part in the cultural life of his/her community and that the promotion and protection of morals and traditional values recognised by the community shall be the duty of the state. The charter also obliges the individual to preserve and strengthen positive African cultural values in his/her relations with other members of society and, in general, to contribute to the upliftment of the moral well-being of society. This is to be done in a spirit of tolerance, dialogue and consultation. It obliges him/her to contribute to the best of his/her abilities, at all times and at all levels, to the promotion and achievement of African unity.
Article 22 of the charter also provides that all peoples shall have the right to their cultural development with due regard to their freedom and identity and in the equal enjoyment of the common heritage of humanity.
(c) The Universal Declaration of Human Rights of 10 December 1948
This declaration binds all members of the United Nations, of which South Africa is a member.
Article 27 of this declaration gives everyone the right to participate freely in the cultural life of the community.
The trends at an international level indicate that traditional leaders and traditional
leadership institutions have a much bigger role to play as custodians of culture and protectors of custom. However, they also have a clear role to play in the performance of judicial functions within their communities.
They define and interpret customary law, and settle disputes in accordance with customary law.
4.1 Structures of Traditional Leadership
Traditional leaders administered the affairs of their communities through customary structures. Each structure comprised the traditional leader, headmen and members of the community. Through these structures, a traditional leader coordinated the activities of his/her community, including ploughing and harvesting, hunting, war expeditions, ancestral worship, rituals and other traditional activities. In addition, through these structures, traditional meetings (izimbizo/dipitso) were called where the affairs of the community were discussed and disputes among members of the community were resolved.
These structures were also brought under formal control, and legislation was introduced to regulate them. Customary structures of traditional leadership came to be referred to as tribal authorities. However, the constitution of these structures remained essentially the same. Each structure still consisted of the chief, headmen and some members of the community.
Other structures of traditional leadership, which were not customary in nature, were created through legislation. These structures included community authorities and regional authorities. In the main, community authorities were created for rural communities without traditional leaders and consisted of elected chairpersons and members. In some instances, however, community authorities were established for communities under the authority of independent headmen.
Regional authorities differed from the tribal authorities in that, in general, each one was made up of representatives of tribal authorities in the same region, and the chairperson was elected from among the chiefs within the region. In some instances, the most senior traditional leader in status, in the region, was recognised as the only rightful person to chair the regional authority. In some areas, structures of traditional leadership similar to regional authorities were created. These were called councils of chiefs and ibandla laMakhosi and had more or less the same composition and functions as regional authorities. Some paramount chiefs became chairpersons of regional authorities by virtue of their positions.
The regional authorities, councils of chiefs and ibandla laMakhosi were given local government functions similar, to a certain extent, to those carried out by municipalities. Most of them, however, lacked the necessary infrastructure and capacity to carry out these functions. As a result, these functions were carried out mainly by the relevant government departments, and, in some instances, these were not carried out at all.
In the light of the assignment of the governmental responsibilities by the Constitution to the three spheres of government, it is necessary that the role of traditional leadership structures be redefined so as to align them with the new constitutional arrangements. Secondly, the definition of the role and function of traditional leaders as outlined in chapter 3, also entails that such redefinition should take place.
Structures which were created by apartheid and homeland legislation, including community authorities, regional authorities, ward authorities and ibandla la makhosi, should be disestablished. Tribal councils, as they existed before colonialism, and which were based on custom, should be established and renamed “traditional councils”. Their constitution should also be based on custom and customary law. They should be well-resourced and their staff capacitated so that they can play a meaningful role.
4.4 Salaries, Allowances and Benefits of Traditional Leaders
Historically, traditional leaders, at all levels, were not remunerated. However, they enjoyed certain entitlements, for example, the entitlement to the first fruits, free labour from their communities, large tracts of land, etc. Only after the promulgation of the Black Authorities Act No. 68 of 1951, did the question of remuneration by government arise.
Under the homeland system, various homelands initiated their own laws governing, among others, the remuneration of traditional leaders. Even then, the determination of the remuneration of traditional leaders was not uniform across the country. Kings, chiefs and headmen were remunerated at different levels while in some homelands headmen and certain categories of headmen were not remunerated at all. In provinces like KwaZulu-Natal, where there is a large number of headmen, they are recognised but not remunerated by government.
In some areas, however, they are remunerated by government. Their remuneration, though largely nominal, is in terms of statutory law. In certain areas communities took action which led to the abolition of the headmanship system.
Was on its way to get full indepence (self-determination) – that means, they rule themselves and make their own laws like any other country. At this time, the homelands enjoyed elections and elected their own leaders.
Traditional leaders should be custodians of tradition and culture. Their role in respect of governance should be advisory, supportive and promotional in nature. In this regard, they should work with all three spheres of government. The advisory role referred to must also be enhanced by, among others, ensuring that the National and Provincial Houses play a meaningful role in legislative processes and other matters affecting tradition and culture.
The legitimacy of those occupying positions within the institution should be beyond reproach. Traditional leaders should be involved in nation-building initiatives and, at the same time, they must promote the rights of cultural, linguistic and religious communities.
The various Boer Republics were not part of the British colonial era or their systems. The British Empire came all the way from Brittain and declare war with the Boers and other ethnic groups in southern Africa.
4.7.3 Membership of the National and Provincial Houses
18.104.22.168 The National House
The National House of Traditional Leaders was established in terms of the National House of Traditional Leaders Act No. 10 of 1998, as amended. It consists of 18 members (three nominees from each of the six Provincial Houses).
Its members serve on a part-time basis, except the Chairperson and Deputy Chairperson, who are full-time members. The National House has indicated that it wants to become a full-time body and to play a more significant role in the formulation of policy and legislation.
The life cycle of the National House should be five years, as is presently the case. Its cycle should be linked to the life cycle of the Provincial Houses. Except for the Chairperson and Deputy Chairperson, membership should be part-time, and members should be drawn from Provincial Houses. The composition of the House will not be changed. However, the appointment/election process should ensure representation of women.
22.214.171.124 The Provincial Houses
Presently, the composition of Provincial Houses differs from province to province. Members of these Houses hold different traditional leadership positions, and, in some provinces, some members are not traditional leaders. In others, headmen and princes qualify for membership. In some instances functionaries of traditional leaders are appointed. In some provinces, the Premiers or the MECs have the power to nominate persons as members of the Houses.
The Department of Provincial and Local Government and the Northern Cape Provincial Government are presently handling issues relating to traditional leadership and governance in respect of the Khoi-San people. The matter is being dealt with within the context of the processes initiated by this White Paper.
Thus the recognition of traditional leadership will be handled by the proposed Commission on Traditional Leadership Disputes and Claims.
The proposed legislation dealing with traditional leadership issues will also apply
to the Khoi-San and their claims to traditional leadership.
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WITSKRIF – WHITE PAPER
Read the White Paper of parliament regarding ethnic people.
Daar word en was soveel gefokus op die reënboognasie wat nooit eers was nie. Behalwe die multi-kulture uit Afrika en elders.
Vals pretensies? Die Boere en Afrikaners was ook nie deel van enige koloniale oornames in 1902 nie – dis op ons afgedwing met daardie oorloë. Wetgewing is uit London uitgevaardig. Was die Britte wat kolonies geskep het en selfs die twee Boere republieke geannekseer het. Die Britte het die Shepstone beleid saam swart/bruin begin in 1854.
Het betrekking op slegs die 10 selfregerende tuislande wat daar was voor 1994, dit sluit die bevolkings in wat in 1994 reeds oor die 20 miljoen was, en sluit die Khoi san volke hierby uit, ook hulle is “aparte trusgtgebiede” of cpa’s wat slegs vir hul eie bevolkingsgroepe is, grondgebiede is nie vir ander volke nie, net hul eie. Richtersveld is een daarvan.
Daar word aan ons voorgehou, aparte gebiede is weg, dit bestaan nie. Papier is soms geduldig en notules van parlement spreek boekdele daaroor uit. Vra mens soms lastige vrae, word daar geblok – gerieflik.
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MORE ABOUT B-BBEE LEGISLATIONS IN SOUTH AFRICA
RAMAPHOSA AND HIS PROPERTIES, SHARES, ETC
Ramaphosa besittings – B-BBEE
RAMAPHOSA AND REPORTS OF B-BBEE
Ramaphosa voorlegging: Commission
RAMAPHOSA AND HIS COMMISSION
Ramaphosa – swart bemagtiging kommissie
B-BBEE AGAINST WHITES IN SOUTH AFRICA
BEE is racism and discrimination
EU SUPPORTED B-BBEE IN SOUTH AFRICA
EU CHAMBER SUPPORTED B-BBEE
ANC AND OTHER POLITICAL PARTIES PLANS ABOUT B-BBEE
Government’s BEE plans
LEGISLATION ON B-BBEE (OLD LEGISLATIONS)
Racism and Discrimination
WHO ARE THE BENEFICIARIES OF SO-CALLED B-BBEE-EE?
B-BBEE legislation : so-called mandate
CHINESE PART OF B-BBEE
Chinese and B-BBEE
YOUTH AND RACISM BEE-B-BBEE-AA
Swart rassisme : Jeug / Racism
B-BBEE IS NO DEMOCRACY
Black empowerment, unemployment and crime is not demoracy
Most of the legislation in parliament do have a base of this prescribed B-BBEE-AA requirements to take into account. Even the provinces and municipalities must include all requirements of National Government into their own actions on second or third level of government, that includes Tenders and Appointments.
Swart bemagtiging – Regstellende Aksie – Dokumente B-BBEE – AA – documents
MAIMANE 2016: “I don’t care whether you are white or black, but if you are racist the DA is not your place.”
BEE is racism and discrimination
Hulle beweer hul is grondloos en praat agter leiers aan – hulle is nie, ook nie die wat voorheen in Tuislande gebly het nie, bly dan steeds daar of het grondeise ingesit wat voorgehou word dat ons die grond gesteel het. Hoeveel immigrante en onwettiges bly al hier sedert 1994 ?
In South Africa, race legislations are only against the white minority group of people (Affirmative Action and Black Economic Empowerment) that violated our white’s human rights – the ANC, with other political parties, destroyed our economical, cultural and social rights since 1994. It is all written into their so-called “rainbownation”‘s constitution with legislations.
Racism, Discrimination, Crime and Corruption – UN (prevention)
It is critical to make the fundamental foundational shift to an economy that supports the entrepreneurs who will be the businesses of tomorrow. By creating new markets, business models and employment opportunities, African business enterprises have the potential to set the economy in motion towards a brighter, more equitable future.
B-BBEE – Shanduka black umprellas
Hosken Consolidated Investments Limited (HCI) is a black empowerment investment holding company which is listed in the financial sector on the JSE Securities Exchange South Africa. HCI’s major shareholder is the South African Clothing and Textile Workers Union. The group is involved in a diverse group of investments including hotel and leisure; interactive gaming; media and broadcasting; transport; mining and properties.
Hosken Consolidated Investments (HCI) – B-BBEE
Ramaphosa was and still is the driver of the liberal movements since 1982 (Broederbond) and also the Dakar meetings (1986). He was appointed in the South African parliament, as MP and financed by George Soros and other liberals. A commission was created and he chaired that commission, to investigate and then implement B-BBEE legislations that promotes social poverty and destroys businesses, especially white Afrikaner and Boer businesses.
Racism and discrimination – B-BBEE legislation – Ramaphosa
There is a double standard at play here in South Africa with B-BBEE legislations – it is not only normal crime, corruption and murders. To discriminate against any race group ( in South Africa ) is an international crime and violation of our people’s human rights.
B-BBEE – violation of white people’s human rights – sport quotas
B-BBEE – The Act provides a legislative framework for the promotion of BEE, empowering the Minister of Trade and Industry to issue Codes of Good Practice and publish Transformation Charters, and paving the way for the establishment of the B–BBEE Advisory Council. B-BBEE legislation is only against the WHITE minority groups in South Africa.
B-BBEE legislation and rules
Black Economic Empowerment and Affirmative Actions are legislations, implemented only against the white minority peoples of South Africa. Various people have no income and live in squatter camps and under the trees. B-BBEE is not a political party’s or “policies of government” but it is actually legislations supported by various political parties in partliament.
South Africa’s Race-Based Socialism against white minority
We as the Boers and Africans are not the only people who are stateless today – there are other peoples as well. Liberal whites supported the constitution since Kodesa and Dakar, in parliament as well, with various racist laws in place that totally violate our rights for 25 years plus.
Statelessness – Violation of Human Rights and international crimes
All B-BBEE / BEE / EE are racism and legislation that discriminate only against the White (Afrikaners en Boere) in South Africa. It suits the government and all other political parties to have such cruel legislation in place against the whites in South Africa to cut white wings and economy.
BLACK EMPOWERMENT SOUTH AFRICA