Foreign Programmes

The Eastern Cape and by extension the South End Museum receive many foreign/international visitors from all over the World. Russia, Afghanistan and Germany to name but a few. South African’s struggle history has a huge following and people wanting context, which of course the museum can provide via it’s exhibits, videos and the voice of the relocated.

The aim of the Trust is to depict the tragedy and sorrow that resulted from forced removals, the Group Areas Act and Apartheid legislation that oppressed so many people for so long. Many old people died of broken hearts, after being forcibly relocated from their ancestral homes in South End to strange new places.

The Trustees of the South End Museum have, therefore, embarked on a campaign for the preservation of the cultural history, heritage and traditions of all the communities that were affected by the Group Areas Act in the city. In order to do this, exhibitions have been set up, based on research, and also by linking up with representatives from the various communities. In this way a wealth of information is stored up at the museum which is then passed on to the youth of the Metro within a well-structured educational programme. The national public holidays are also regularly celebrated at the museum within an event programme.

One of the major tasks undertaken by the Trust was to ensure that the museum is sustainable and continues to grow. All of this without receiving sufficient support funding to cover its operational budget costs. The museum is a Community Museum, and so does not receive continuous government funding.

POLITICS AND RESISTANCE

The communities of South End, like so many other similarly affected suburbs in Port Elizabeth, and in towns and cities throughout South Africa, were subjugated and oppressed under the rule of Colonialism and then Apartheid, during which periods these disadvantaged persons were treated as second and third class citizens in the country of their birth.

Obviously, the ‘people of colour’, or termed as ‘non-white’ in South Africa, on occasion, resisted the oppression in various ways. It took place, at first, with negotiation, but then in violent forms. One has to look at the first Khoi wars in the 1600, 1700 and 1800’s, the San guerrilla warfare, the nine Xhosa Frontier wars, etc. Also, the 3rd Frontier War when Dawid Stuurman and Chunga, Xhosa Chief attacked the Boer farmers during the 3rd Frontier War.

Closer to home, one sees the various leaders using the political and even violent platforms to resist the oppression. In 1920 a trade union protest, led by Samuel Masabalala, turned into a massacre with the death of 20 protestors, and the wounding of 126 by police, right in the centre of the town.

Many leaders made their voices heard against the injustices of Apartheid, and many either suffered, or were exiled for their efforts. Some are named, for example, Dennis Brutus, Omar Cassem, D.S. Pillay, B.B. Ramjee, Frank Landman, and others. Exhibitions, and information, found at the museum.

The culmination of resistance occurred after the communities were removed to the Northern Areas and in 1971 the bus boycott took place when bus fares were increased, and then again in 1990, with changes rapidly taking place in the country, the population rebelled against unjust authorities. Approximately 60 individuals were killed and hundreds wounded.

Dennis Brutus, imprisoned, shot and exiled, assisted to form SANROC, that brought Apartheid South Africa to its knees through the banning of South African “White” sports participation in world sport.

The culmination of resistance occurred after the communities were removed to the Northern Areas and in 1971 the bus boycott took place when bus fares were increased, and then again in 1990, with changes rapidly taking place in the country, the population rebelled against unjust authorities. Approximately 60 individuals were killed and hundreds wounded.

Dennis Brutus, imprisoned, shot and exiled, assisted to form SANROC, that brought Apartheid South Africa to its knees through the banning of South African “White” sports participation in world sport.

RELIGION

There were many religious institutions in South End, prior to the eviction of the communities in the 1960’s. In order to justify their claim that South End needed to be destroyed, the authorities declared the suburb as a slum. The number of religious institutions, for all denominations, as well as the number of schools, contradicts the slum claim.

Two mosques, two Hindu temples, Anglican, Roman Catholic and other Protestant churches were plentiful in South End, and indicated communities that were disciplined and devout.

Right: Many university students visit the museum as part of a linked programme with the Nelson Mandela University.

Left: The Masdid-Ul-Abraar or Rudlolph Street Mosque, as with other mosques in South End, and in the centre of the city, were not destroyed by the Apartheid Government. Find out at the museum why this occurred.