Agreements and Traditional leaderships

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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.

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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

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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.

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Expropriation and the so-called “rainbow nation”

SWART ekonomiese bemagtiging – B-BBEE of SEB en Onteiening van grond en alle ander eiendomme. Onteiening het alle eiendomme, grond, toerusting, aandele, salarisse, alles ingesluit. Toe FW de Klerk en Mandela / Tutu ons ‘n “reënboognasie” genoem het, was dit vals, want daar is geen reënboognasie in Suid-Afrika nie.

Black 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.
Swart bemagtiging/onteiening

RASSISME EN DISKRIMINASIE
RACISM AND DISCRIMINATION
Swart bemagtiging Inhoud B-BBEE Index

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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.

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WHAT ABOUT THE BOERES AND CONSERVATIVE AFRIKANERS THEN?  WHY DO THEY DENIED THEM IN SOUTH AFRICA?

INTERNATIONAL AGREEMENTS

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
acceded to:

(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.

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(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.

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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.

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(c) The Universal Declaration of Human Rights of 10 December 1948

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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.

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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.

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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.

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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.

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TUISLANDE

Die sowat 10 Tuislande van 1961 het met amptelike stemreg verkies om voort te gaan vir onafhanklikwording.   Hulle wou hulself beheer en regeer.  Daar was heelwat ingeploeg in hierdie tuislande in.  Voor 1961 was die gebiede bekend as lokasies of Reservate.   Daar was ook Kroongebiede, wat aan die Khoi san en Griekwas behoort het, natuurlik die gebiede was alles onder anneksasie van Brittanje, soos ons Boere republieke.

Maar na 1994 het Grondeise in werking getree waar spesiale wetgewing geskryf is sodat hul hul gebiede kon eis.  Natuurlik word oral genoem dis die Boere of blankes wat hul gebiede gesteel het, natuurlik ‘n pot snert.   Aparte gebiede bestaan steeds, onder aparte wetgewing en ook so beskryf in die 1996 grondwet.  Hoofstuk 12.

Tydens Kodesa was die Ingonyama Trust ook as voorwaarde ingeskryf met die 1994 verkiesing, dit is die ou Zoeloe land Tuisland.  Wetgewing is voor 1994 deur die ou NP geskryf en die ooreenkomste is aangegaan saam die ANC en hulle het dit aanvaar met die 1994 verkiesing dat dit Zoeloegebiede sou bly.

HOMELANDS (1964-1994)

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.

Trustgebiede  –  Tuislande  – Reservate en Kroongebiede

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Tans is daar oor die 8840 tradisionele Khoi san, Griekwa en verskillende swart leiers regdeur die land.   Hulle verdien groot salarisse en byvoordele en die gebiede word almal bevoordeel uit die staatskas.

Today there are more than 8840 tradisional leaders for the Khoi san, Griqwa and different black groups in South Africa.   They are all well paid and areas also received financial assistance, seeds for farmers, tractors, equipment, etc.

Traditional leaders South Africa: 8840

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.

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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.

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4.7.3 Membership of the National and Provincial Houses

4.7.3.1 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.

4.7.3.2 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.

4.9 Khoi-San

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.

https://www.gov.za/sites/default/files/gcis_document/201409/254381.pdf

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WITSKRIF    2003

Ooreenkomste en tradisionele leierskappe

Die Witskrif oor Tradisionele Leierskap en Bestuur, Julie 2003, uitgereik deur die Minister vir Provinsiale en Plaaslike Regering handel oor sekere aspekte, soos die verskillende internasionale ooreenkomste, sowel as die historiese tradisionele leierskap,  die ou tuislande en wat ná 1994 gebeur het.

Lees die Witskrif en inligting waaroor dit handel en kom op hoogte van sake.

Daar moet onthou word, elkeen van hierdie ‘tradisionele’ gebiede, ou tuisland leiers of nuut verkose leiers, is verbind aan die ANC en die ANC, wat sedert 1994 die bewind oorgeneem het deur die toedoen van liberale blankes (lees die liberale grondwetskrywers, wie en wat hulle was by Kodesa en selfs voor dit by vergaderings in Dakar, Zambië en ander plekke.   Tradisionele leiers en hul ondersteuners, is almal saam die ANC, al wil dit soms nie so voorkom nie.   Hulle het in 1994 daardie keuse gemaak en in 2003 is daardie ooreenkomste weer hernu en selfs in wetgewing vervat (witskrif van toepassing), asook ander wetgewings soos swart bemagtiging en regstellende aksies / onteiening sonder vergoeding.

Selfs die ondertekening van verdrae wat die ANC en selfs vorige liberale regering gesteun het.

Apartheid is deur hulself gebring, hulle het gebiede beset, van die beste gebiede met goeie reënval.   Reeds gedurende 1815.

Die 2003-dokument het gesê dat elke tradisionele gemeenskap ‘n entiteit en onafhanklik van die ander was. Sulke gemeenskappe het nie ‘n nasiestaat uitgemaak soos ons dit vandag verstaan nie.

Voor koloniale inval het hierdie samelewings uit strukture en hiërargieë bestaan wat voortspruit uit ‘n sosiale organisasie wat deur familie- en koningskapsbande gedefinieer is.   Die tradisionele leiers sowel hul ondersteuners, opereer steeds in duisende aparte gebiede, die wetgewings is eenvoudig aangepas en hulle is ruim vergoed hiervoor.   Niemand het hul grond gesteel soos daar tekenne gegee word nie.

Daar word en was soveel gefokus op die reënboognasie wat nooit eers was nie.  Behalwe die multi-kulture uit Afrika en elders.  Daar is GEEN reënboognasie nie.   Daar is steeds aparte gebiede en aparte tradisionele leiers vir slegs Khoi san, Griekwa en verskillende swartes.

Vals demokrasie? 

Die Boere en konserwatiewe Afrikaners was nie deel van enige koloniale oornames in 1902 nie – dis op die Boere republieke afgedwing met daardie oorloë.   Derduisende liberale Afrikaners was deel van Brittanje en het saam hulle teen die klein handjievol BOERE volk, kinders en vroue in konsentrasiekampe geveg.  Duisende Boere is later as bannelinge uit die land verband na vreemde eilande toe.

Die  Wetgewing is uit London uitgevaardig.     Dit 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 en Rhodes in 1894 in Kaapkolonie. Dit was nie die Boere of konserwatiewe Afrikaners nie.

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.

LET WEL

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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Die instelling van tradisionele leierskap het oor die jare verskeie bestuursfunksies verrig. Hierdie bestuursfunksies is nie in ‘n verenigde gebied uitgeoefen nie, aangesien dit eers later met die vorming van die Suid-Afrikaanse ‘nasiestaat’ gekom het.

Internasionale ooreenkomste sowel as streeksooreenkomste wat handel oor kwessies wat verband hou met of relevant is vir tradisionele leierskap en instellings vorm deel van die wetlike raamwerk wat tradisionele leierskap reguleer.

WAT VAN DIE BOERE VOLK EN KONSERWATIEWE AFRIKANERS DAN?

Die volgende is die tersaaklike ooreenkomste wat Suid-Afrika óf bekragtig óf tot toegetree het:

(a) Internasionale Verdrag oor Ekonomiese, Sosiale en Kulturele Regte van 16 Desember 1966

Suid-Afrika het hierdie Verbond op 3 Oktober 1994 onderteken.

Dit bepaal onder meer in Artikel 15 dat state die regte van almal moet erken om aan die kulturele lewe deel te neem.   Maar die Boere volk se regte word ontneem en nie erken nie.

DIESELFDE MOET VAN TOEPASSING WEES OP DIE BOERE VOLK

(b) Die Afrika Handves van Mense- en Menseregte van 21 Oktober 1986

Artikel 17 van die handves bepaal dat elke individu vryelik aan die kulturele lewe van sy/haar gemeenskap kan deelneem en dat die bevordering en beskerming van sedes en tradisionele waardes wat deur die gemeenskap erken word, die staat se plig sal wees. Die handves verplig die individu ook om positiewe Afrika-kulturele waardes in sy/haar verhoudings met ander lede van die samelewing te bewaar en te versterk en, in die algemeen, by te dra tot die opheffing van die morele welstand van die samelewing. Dit moet gedoen word in ‘n gees van verdraagsaamheid, dialoog en konsultasie. Dit verplig hom/haar om te alle tye en op alle vlakke tot die beste van sy/haar vermoëns by te dra tot die bevordering en bereiking van Afrika-eenheid.

 

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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

FUNDING
B-BBEE – Funding of black industrialists

B-BBEE IS NO DEMOCRACY
Black empowerment, unemployment and crime is not demoracy

Khoi San people and leaderships –  legislation

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Meeste van die wetgewing in die parlement het wel ‘n basis van hierdie voorgeskrewe B-BSEB-AA-vereistes om in ag te neem. Selfs die provinsies en munisipaliteite moet alle vereistes van Nasionale Regering insluit by hul eie optrede op tweede of derde regeringsvlak, wat tenders en aanstellings insluit.   Oorsese regerings wat ooreenkomste aangaan met die ANC of enige provinsiale regering, moet hierdie wetgewing eerbiedig en uitvoer.

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.   Even overseas countries and regimes have to accept all the requirements spelled out in the legislation to discriminate against the white Boer people and the conservative Afrikaners.
Swart bemagtiging – Regstellende Aksie – Dokumente B-BBEE – AA – documents

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Hoekom het die Parlement, wat die DA insluit, swart bemagtiging, regstelaksies en ook onteiening sonder vergoeding ingestel teenoor ‘n handjievol Boere en konserwatiewe Afrikaners.

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

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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 in Suid-Afrika sedert 1994  en waar – hoeveel van die Boere republieke se grondgebiede is aan hierdie immigrante gegee, veral rondom stede?  Gebiede wat nie aan hulle behoort omdat hul lande van hul eie het.

They are not stateless, their traditional leaders are part of the ANC, legislation and thousands of landclaims after 1994.

Richtersveld – KHOISAN AND CPA

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In Suid-Afrika is rassewetgewing net teen die wit minderheidsgroep mense (Regstellende Aksie en Swart Ekonomiese Bemagtiging) wat ons blankes se menseregte geskend het – die ANC, saam met ander politieke partye, het sedert 1994 ons ekonomiese, kulturele en sosiale regte vernietig. is alles ingeskryf in hul sogenaamde “reënboognasie” se grondwet met wetgewing.

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)

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SHANDUKA  RAMAPHOSA

Dit is van kritieke belang om die fundamentele grondslagverskuiwing te maak na ‘n ekonomie wat die entrepreneurs ondersteun wat die ondernemings van môre sal wees. Deur nuwe markte, sakemodelle en werksgeleenthede te skep, het Afrika-sakeondernemings die potensiaal om die ekonomie aan die gang te sit na ‘n blinker, meer regverdige toekoms.

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

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TEKSTIEL MAATSKAPPYE REEDS VOOR 1980 IN WERKING IN SUID-AFRIKA, OOK IN GRENSNYWERHEDE

Tekstiel besighede en maatskappye het reeds voor 1980 bestaan en sou dit nie moontlik gewees het vir soveel werksgeleenthede voor 1994 nie.   Heelwat liberale en kommuniste is vandag teen blankes en wetgewing is ingestel om die Boere en konserwatiewe Afrikaners, ekonomies te ontmagtig.

Werkers was betaal vir wat hulle gedoen het.   Van hierdie bedrywe was selfs in werking in ou Tuislande (reservate), wat ‘n groot persentasie werk verskaf het aan die werkers naby hul huise.  Daar was nie gediskrimineer in die grensnywerhede nie.  Grensnywerhede is juis gebou om dinge makliker te maak vir veral hierdie inwoners wat ook na onafhanklikheid gestreef het.    Vandag maak veral die liberale en media ‘n ophef dat daar gediskrimineer was teen swartes, wat nie die geval is of was nie.

Sedert Kodesa en selfs voor 1990 het hierdie liberale rassistiese wetgewings al begin bedryf.  Soos die gesprekke wat gevoer is buite ons landsgrense, is saam kommuniste soos Slovo en Soros gehou.  Dis waar swart bemagtiging begin is, en is sodanig in die grondwet verwoord – 1989.

Hosken Consolidated Investments Limited (HCI) is ‘n swartbemagtiging beleggings beheermaatskappy wat in die finansiële sektor op die JSE Sekuriteitebeurs Suid-Afrika genoteer is. HCI se groot aandeelhouer is die Suid-Afrikaanse Klere en Tekstiel Werkers Unie. Die groep is betrokke by ‘n diverse groep beleggings, insluitend hotel en ontspanning; interaktiewe speletjies; media en uitsaaiwese; vervoer; mynbou en eiendomme.

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

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Ramaphosa was en is steeds die drywer van die liberale bewegings sedert 1982 (Broederbond) en ook die Dakar-vergaderings (1986). Hy is in die Suid-Afrikaanse parlement aangestel, as LP en gefinansier deur George Soros en ander liberale.

’n Kommissie is geskep en hy was die voorsitter van daardie kommissie, om B-BBEE-wetgewing te ondersoek en dan te implementeer wat maatskaplike armoede bevorder en besighede vernietig, veral konserwatiewe Afrikaner- en Boerebesighede. Wetgewing is teen Blankes in Suid-Afrika.

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 conservative Afrikaner and Boer businesses.   Legislations are against Whites in South Africa.
Racism and discrimination – B-BBEE legislation – Ramaphosa

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Daar is ’n dubbele standaard hier in Suid-Afrika met B-BBEE-wetgewing – dit is nie net normale misdaad, korrupsie en moorde nie. Om teen enige rassegroep (in Suid-Afrika) te diskrimineer is ‘n internasionale misdaad en skending van ons mense se menseregte.

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

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B-BBEE – Die Wet verskaf ’n wetgewende raamwerk vir die bevordering van SEB, wat die Minister van Handel en Nywerheid bemagtig om Kodes van Goeie Praktyk uit te reik en Transformasiehandveste te publiseer, en baan die weg vir die totstandkoming van die B–BBEE Adviesraad. B-BBEE-wetgewing is slegs teen die WIT minderheidsgroepe in Suid-Afrika.

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

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Swart Ekonomiese Bemagtiging en Regstellende Aksies is wetgewing wat slegs teen die wit minderheidsvolke van Suid-Afrika geïmplementeer word. Verskeie mense het geen inkomste nie en woon in plakkerskampe en onder die bome. B-BBEE is nie ‘n politieke party of “beleide van regering” nie, maar dit is eintlik wetgewing wat deur verskeie politieke partye in die parlement ondersteun word.

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

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STAATLOOS – ons het basies niks, want alles is van ons weggeneem en vervreem.

Ons as die Boere volk en konserwatiewe Afrikaners is nie die enigste mense wat vandag staatloos is nie – daar is ander volke ook. Liberale blankes het die grondwet sedert Kodesa en Dakar ondersteun, ook in die parlement, met verskeie rassistiese wette in plek wat ons regte vir 25 jaar plus totaal skend.

We as the Boer people and conservative Afrikaners 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

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Alle B-BBEE / BEE / EE is rassisme en wetgewing wat slegs teen die Blankes (Konserwatiewe Afrikaners en Boere) in Suid-Afrika diskrimineer. Dit pas die regering en alle ander politieke partye om sulke wrede wetgewing teen die blankes in Suid-Afrika in plek te hê om wit vlerke en ekonomie te sny.

All B-BBEE / BEE / EE are racism and legislation that discriminate only against the Whites  (Conservative 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