Shifts, Changes and Continuities in Heritage Commemoration and Memorialisation of the 21 March 1960 Sharpeville Massacre: 1960-2010
| dc.contributor.author | Ngoaketsi, Joseph Mairomola | |
| dc.contributor.supervisor | Lekgoathi, S.P | |
| dc.date.accessioned | 2024-11-22T07:43:45Z | |
| dc.date.available | 2024-11-22T07:43:45Z | |
| dc.date.issued | 2023 | |
| dc.description | A research report submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in History to the Faculty of Humanities, University of the Witwatersrand, Johannesburg, 2024 | |
| dc.description.abstract | The Sharpeville Massacre was a key turning point in modern South African history. The massacre ended the non-violent civil rights-style political activism and flickered three decades of armed confrontation with the colonial apartheid regime. Most importantly, it became the catalyst for the declaration of apartheid as a crime against humanity by the United Nations (UN) General Assembly in 1966. However, most of the studies on the massacre focus mainly on documenting the events of that day, and very little has been written about the historical re-presentations of the shooting beyond this. This study, therefore, aims to fill the lacuna in the re-presentation and observance of this event. It does so by not only complementing the existing literature but also looking at an area that has been grossly neglected, namely the diverse ways in which the killing has been observed over a period of five decades, starting from the 1960s to 2010. The study employs discourse analysis as well as critical and in-depth analyses of published secondary, historical and archival sources, including newspaper reports and commentaries on the 21 March Sharpeville Day commemorations. These sources are complemented by a large spread, and wide range of biographical sources, unstructured interviews, testimonials, informal discussions, and conversations with key local heritage activist respondents. The focus group consists of members of the Khulumani Support Group at the Sharpeville branch. The findings and conclusions of this study derive from observations of the anniversary commemorations of the massacre by ethnographic participants. The study utilises several theoretical frameworks, while the Life Narrative Interpretative theory of oral history lays the basis for this research venture. As the findings of this thesis bear out, the application of this theory converges oral history and collective memory studies. Other theories used in this study include Maurice Halbwachs’ theory of collective memory, which is located in nostalgia, individual testimony, oral history, tradition, myth, style, language, art, popular culture, and physical landscape. Émile Durkheim’s performance or ritual theory postulates that the past is represented and relived through rituals, and the relationship between the past and the present takes the form of a dramatic (re)presentation. The study observes that cultural rites conducted during memorialisation processes and annual observances of the Sharpeville massacre are marked by human arrangements of performances or viii ritual remembrances. The transitional justice theoretical discourse is applied in the study’s analysis of the Truth and Reconciliation Commission - a socio-political initiative devoted to fact-finding, reconciliation and memory culture. It concludes that memorialisation processes and rituals are communal reflexes for survivors of the Sharpeville Massacre and families of the victims. Contrary to assertions by notable Sharpeville Massacre historians, this day was not observed between 1964 and 1984, despite an international commemorative tradition that developed beginning from 1966. The study observes that during the 1960s, the Human Rights Society, an affiliate of the National Union of South African Students (NUSAS), commemorated Sharpeville Day even at the height of state repression. It demonstrates that it was the Black Consciousness Movement family of organisations that popularised the commemoration of Sharpeville Day, calling it Heroes Day during the 1970s. The observance of this day took the form of church services, cemetery visitations and political rallies. The study notes that with the formation of the Congress Movement-aligned civic structure in the form of the United Democratic Front, Sharpeville Day was used as a platform to openly defy the apartheid government and undermine its institutions. The 1990s was a period of political transition in South Africa, and the study analyses commemorations of the Sharpeville Massacre during this decade. In the context of the unbanning of liberation movements, observances of this day took place in a more politically tolerable landscape. During the first half of this decade, commemorations of Sharpeville Massacre revealed the deep-seated political and ideological differences between the African National Congress and Pan Africanist Congress former liberation movements turned political parties in the early 1990s after their unbanning. The study observes that this day was used during this period to garner support for the upcoming elections in 1994. Following the establishment of the Government of National Unity, the hegemonic impulses of the African National Congress overrode long-held traditions of how Sharpeville Day was observed. The study highlights that from the year 1995, 21 March started to be observed as an official public holiday, later transforming into Human Rights Day, instead of being a solemn commemoration, as was the case before the democratic dispensation. The study further observes that during this decade, court-like restorative justice bodies, such as the Truth and Reconciliation Commission, created a theatrical environment for victims of gross human rights violations. The ritualistic oral testimonies of those who appeared constituted a ix memorialisation process. Lastly, the study reveals that post-1994, Sharpeville commemorations possess distinct characteristics at the core of which are distortions of history, the watering down of other narratives and contributions, selective amnesia and the silencing of other voices on the part of the governing party. There are further contestations, grand narratives, commemorations, counter commemorations and counter-narratives regarding the memory of Sharpeville by both the African National Congress and the Pan Africanist Congress. In terms of material culture, the study highlights how this tangible feature of Sharpeville’s memory is characterised by official memorials and counter-memorials. | |
| dc.description.submitter | GM2024 | |
| dc.faculty | Faculty of Humanities | |
| dc.identifier | https://orcid.org/ 0000-00001-7424-5762 | |
| dc.identifier.citation | Ngoaketsi, Joseph Mairomola. (2023). Shifts, Changes and Continuities in Heritage Commemoration and Memorialisation of the 21 March 1960 Sharpeville Massacre: 1960-2010 [PhD thesis, University of the Witwatersrand, Johannesburg]. | |
| dc.identifier.uri | https://hdl.handle.net/10539/42831 | |
| dc.language.iso | en | |
| dc.publisher | University of the Witwatersrand, Johannesburg | |
| dc.rights | © 2024 University of the Witwatersrand, Johannesburg. All rights reserved. The copyright in this work vests in the University of the Witwatersrand, Johannesburg. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of University of the Witwatersrand, Johannesburg. | |
| dc.rights.holder | University of the Witwatersrand, Johannesburg | |
| dc.school | School of Social Sciences | |
| dc.subject | 21 March, 1960, Sharpeville, Massace, Memorialistion, Commemoration | |
| dc.subject.other | SDG-16: Peace, justice and strong institutions | |
| dc.title | Shifts, Changes and Continuities in Heritage Commemoration and Memorialisation of the 21 March 1960 Sharpeville Massacre: 1960-2010 | |
| dc.type | Thesis |