 May I start by saying that it's a great privilege for me to be here today as the chair of the University of London Center of African Studies at SOAS, University of London. I'm here representing both the Center of African Studies and SOAS University of London at this unique joint centenary dabbaboo lecture to collaborate with the centenaries of our two esteemed universities, the University of Fortale and SOAS University of London. Both universities were established in 1916, one in South Africa and the other in London. Our two universities have worked on a very long way in the past 100 years, making major contributions to human development in Africa through education and high-quality research that has and continues to have considerable positive impact on the continent, but also build on it. As the School of Oriental and African Studies of the University of London, SOAS prides itself as the only institution of higher education in Europe that specifically specializes in the study of African, Asian, and the Near and Middle East. At SOAS, we have the largest concentration of experts on Africa outside Africa, covering a wide range of disciplines from politics to development, governance, law, languages and cultures, arts and music, history and economics, anthropology, and religion amongst others. We have also welcomed students from all over Africa throughout our history. Our notable African alumni include the distinguished African-American singer, actor, and leading campaign agnosticism, Paul Robson, who studied Swahili and politics at SOAS in 1934. Others include Madame Luisa Diaz-Gueva, former Prime Minister of Mozambique, late Dr. John Athermilds, former President of Ghana, Justice Mohamed Iguis-Kutibi, former Chief Justice of the Supreme Court of Nigeria. And from South Africa, we can mention amongst others Mr. Betidia Karago, the Governor of South African Reserve Bank, Mr. Graham Olete, late Joseph Mathews, the son of Zee, Zee K. Mathews, Professor Diane Huckabee, and an Articulavist at Fortary University, who obtained an MBA in History 1965 at SOAS, quite serving as the ANC representative in its London office. We also have on our list of South African alumni, Niko Franklin-Axel, the former Mayor of Ghana, and Professor Sidney of the University of Ghana. Through our teaching and research on Africa, we have over the years been asking challenging questions about the big issues facing not just Africa, Asia, and the Middle East, but about our world generally. We ask questions about equality, democracy, governance, access to water and food, about rights to education, about culture, religion, society, languages, art, and music. Asking questions is fundamental to everything we do at SOAS. For our centenary celebrations, we have launched a new global campaign on questions worth asking for the next 100 years in relation to our different regions of specialization. For Africa, we are choosing the question, how can Africa play in the 21st century, as the big question was asked. At the beginning of this century, in April 2000, the World Bank released a report on Africa titled, Can Africa Play in the 21st Century? Which is a question of whether we believe that with the abundant human and natural resources with which Africa is endowed, it can certainly play the 21st century. So the question should not be whether, but how. And this is why we have chosen how can Africa play the 21st century as the big question worth asking now. Our academics and students across our different disciplines will be asking this big question and others of questions under it into our next centenary. As a university, we have committed to strengthen our engagement with Africa into the next centenary of SOAS. This joint centenary Jebago lecture is a significant step in that regard. And we hope that this will be the beginning of bigger collaborations with the University of Potter in our journeys towards our next centenaries. We perceive that the University of Potter shares many things in common with SOAS University of London, including the strong commitment to Africa. It is interesting to note however that the bridge that links the University of Potter and SOAS University of London was actually built before the establishment of the two universities. In the student and academic life of the late Professor David St. Dunn Tango Jebago, the great South African academic and writer. DDT, as he was popularly known, attended the University College of London between 1906 and 1912, where he obtained a bachelor's degree in English. He returned to South Africa in 1914 and was appointed as a founding faculty member and the first black academic member of staff at the University of Potter in 1915, prior to the opening of the University in 1916. His reputation grew as an academic and writer at the University of Potter until his return as Professor of Bantu Languid in 1944, having taught here for about 30 years. Rhodes University conferred him with a honorary doctorate degree in 1954. Amongst his notable works were The Black Problem published in 1920 and The Celebration for the South Potter Papers published in 1928. It is a recognition of this great man and his role as the foundation bridge between our two universities that this joint centenary lecture is named The Devil Who Lecture. And we are so honored to have another great African scholar academic and writer, Professor Angiobulo Ndebele, to deliver this collaborative lecture. I must in that regard acknowledge the role of Canon Collins Educational and Legal Assistance Trust in brokering this collaborative 28. So as partners with Canon Collins Trust on different events and scholarships related to South Africa. And we hope to continue doing so as part of our continued engagement with Africa and collaboration with the University of Potter into the future. Actually, in April this year, to the next month, we will be hosting the Oliver Tambo Lecture in London organized by the South African High Commission. Oliver Tambo himself was an alumni of the Potter University here at one point. Therefore, we believe that the University of London and the University of Potter have so much in common in relation to our engagement with Africa and in relation to contributing to development of the continent. To conclude, I would like to thank my colleagues, Dr. Kai Easton, who represents Canon Collins Trust Actuals, for initiating this collaboration and being here. I would also thank my colleague, Ms. Angelica Vachera, who comes to this for overseeing all the administrative elements on our side. Finally, I must also thank the Vice Chancellor of the University of Potter and our colleagues here, especially Professor Paksha Khursode of the Faculty of Law and Ms. Melisa Manangide of the International Affairs Office for the kind hospitality and connectivity accorded us since our arrival here. We hope that this collaboration will move both universities forward to change the face of Africa for the better. Thank you all very much for your attention. It is always incredible to be able to learn the commitment of an institution to move into nations of the world and be able to develop, establish, and then release leaders. Just as the University of Fort Harris so is the University of London to transform those nations and to create within them the desire to see lifelong learners released. So I'm very excited to have heard and learned of all the things that you're doing. Thank you so much. We now have the pleasure of having Callan Pollan's scholar, Douglas Sedanian, who's going to join us now at the podium and come on and tell us more about this. Thank you. Thank you for being here. Thank you very much. Thank you very much. Thank you very much. Thank you very much. Thank you very much. Thank you very much. Thank you very much. For the sake of privilege, please gentlemen, allow me to say all part of our talks here. I would like to thank you for supporting me to continue to address you at this important meeting, where I'm honored to be the recipient of the RAPI Scentilas Seminary Scholarship offered by the Callan College on behalf of Callan Pollan's trust in the teachers. Thank you for continuing to support and encourage higher expression. Your kindness and generosity is greatly appreciated. It is my hope to serve in a political position where sometimes in the future, I might have even where sometimes in the future, where I might have even more in a place to help with expression and underprivileged to attend education in the name of Caritas. Beyond the sustainable fate of relief, the scholarship has created a set of ground to network with the various Callan College Party and Organizations, alumni and fellow scholars. Through these networks, as scholars, we've been exposed to a set of views on different schools of thought, elevating our understanding of key concepts in that interaction of social justice. Without further ado, let me turn to the history of the Callan College Trust between Forte and Callan College Trust. Please forgive me, sometimes as a lawyer, I plan to find myself speaking in Latin and lawyer to understand why. Callan College Trust was a great reader of books and novels. He also, it is reading. I got to discover some things that your parents don't want you to see. But when you have time, you rummage through boxes and bits and then you find a treasure that you never thought existed. The treasure that I found was in my father's garage in a wooden box in which a treasure trove, a treasure trove of banned books because if a resource had discovered those books, he would have been in trouble. But nothing stopped young people from confronting Callan College. So I read those books, not hearing them, where I was subsequently it was a pleasure to share that experience. I actually read that. So I'm making connections to time. Two of the books that I discovered which I have read again recently with great pressure. One, written by Nomi Tababuna whose relatives are here today. What a wonderful coincidence that this has happened. And I'm able to see the people that are connected to one post-apocalyptic as most distinguished authors. When you read the Oka people, for example, who are coming from Islam, from Islaman to Forte Aeste and we saw Merda's little yellow drift. And she stands at the first part of that book describing in great detail when you read her interactions with her father, the description of the natural environment, family relationships. She describes everything with so much detail that we are actually there when she talks about her father. She talks about the visit to Forte Aeste as we enter the gates of Forte Aeste. I kept on saying, where would she have gone when she visited the Zamanis one day on this campus. And she describes going to Ushobi at Amis and describes what it is like to interact with people in the shops. And I kept on thinking to myself where is that shop? I wonder if it is still there. And so it is that right now that will connect us in this room. And I am so grateful and honored to see Normie Tabar was registered here and also that to have been chosen to speak today at the inaugural lecture of the post-post-post effect in honor of each other. One hundred years of history is a theme of time that is part of what my talk is about today. And so I begin and I begin this lecture by dedicating it to four men and their families. Here is who they are. Mr. Begginer Moelá Mr. Kengwan Moelá Mr. Dain Sikaka and Mr. Dorda Ngor You may not have heard of them until now. I too did not know a thing about them until I unexpectedly came across Mr. Kair S. Shtorez only that writing about them and their demise. In his account, Mr. Citroë, an academic at the University of the Ridge Orchestra, combines academic research with the imaginative, imaginative sensibility of literal art of the kind that you know and reach above with a so-called act. Citroë's approach then uses it to tell a story of our times. In that story, we can descend on the large angers' history, sweeping events that have affected millions of people in their various national contexts. Such as in Sadako, and from time to time, people get swept into conflicts with global dimensions far beyond their imaginations. Such was the impact of the first and second world wars of the 20th century. And before that, before colonialism, we had our pre-colonial large angers, so-called drama of various kinds. Events of this nature kept our attention almost totally because of their telescopic dimensions. At the same time, as it draws our attention to the wild angers, Citroë is also able to zero in on the detail of the experience to let us have a look with something close to graphic insight into the intimate, microscopic, personal elements of individuals within their families. Their interactions with their neighbors, with the natural world, and the institutions created by humans around them, such as schools, churches, clinics, stars, and all sorts of institutions. I can't contemplate today a story that is a minute DJing against the spade of its reprimandability across the vast suburb and landscape, affecting millions of people over time. It is a story in which social intimacy between people, sharing a local, close, geographic space, are simultaneously shattered and broken by habitual actions which they deploy to keep one another at bay, despite the necessity before them for close detection. Such distancing behavior has long become the sociologic that drives how power and powerlessness among them interact continuously. To the benefit of one over the detriment of the other. Over time, we trust the mutual suspicious, define their interactions, describing what is possible or not possible. I can't complain to you then, the relationship between a well-renowned school in the Midlands of Nassau on the one hand and on the other are non-citizens, denizens of a certain kind who have subsisted in the shadows of the greatness of their vicinity. This story came into my life one day through the internet. One moment there was no story to speak of. The next moment there it was. I sensed therefore a profound democracy in this unexpected encounter. It set aside any suspicions of the willful intent on my part that I could relay them with suspicious motives. It enabled me to contemplate the story with curiosity such as young people who have everything to do and the edge to take on the journey wherever it would take it. So, to enter the website of peer-to-required private school for boards in the Midlands of Grinneka is to experience something close to an epiphany. You encounter the very sense and essence of the education embodied in an institution. Three website screens in their website let you into what this school is all about. This school you read is deeply traditional, refreshingly contemporary. One. Two, this school has a plan for each year to go on. Three, and this school is a world-class campus, the Christian whiteness of its buildings across the estate is accentuated by the lush surroundings of Grinne, the manicured lawns, fields, and every new tree. It is beautiful. Hilton College has a secret as part of its greatness. It has subsisted the shadows in which the four men who have already met and their invisible families have lived for some eight decades in their lives. On the 24th of February of January this year, 2017, there is Khakan, 1087. On the 21st of March, 2017, Human Rights Day, the England boy last turned 86 years old. Of the four men of our dedication, these two are still alive. But we're just suffering wounds before them as they come down in their lives, tick-stired, and the horizon gets closer and closer. As they get closer to the end of their lives, their debts, their savings, according to the story of this account, might just solve a new land issue for Hilton College, while they are still alive, they prolong the burden of its complications. Here is a summary of events related to this reflection. As a consequence of the British conquest of Pozzolonna Tower and the possible dispossession of concatigals, the descendants of our four men and their families, and many other families with their communal locality lost to Hilton Farm and ultimately to Hilton College, the land on which they had lived. That was early in the 1880s in a series of military and political developments and an unfolding administration of conquest by the British government. Since the beginning of the 19th century, we have learned from swallows such as Colin Bamley, among others, about the dispossession, displaced dislocation, and dispossession of people forced by the British conqueror to become wage laborers in towns and cities, sharecroppers or labor tenants on white farms, often on the very land that was taken away from them. It was against the legacy of such historical context that the relationship between Hilton College and those who had lived in the shadows was established and has evolved. It's totally right, and I quote from him, somewhat extensively. When Hilton College was established within the Hilton Farm in 1822, Muaylaz's parents and great-grandparents formed part of the greater workforce within the farm, some of whom were absorbed into the workforce of the college. What was particularly unique about this arrangement is that the black workers who had lived on the farm before, which was acquired by the individuals who eventually changed its education for it, had an arrangement whereby they had to work for free in exchange for a living space, their rights to grace, their rights to have cattle. In this arrangement, the farm or college would simply issue an instruction to an individual for them to come to work at any time, at any point, for no compensation. And for the longest time, both the College and the feminist operated under this arrangement. Even the declarations of Nelson Mandela in a speech he delivered at Hilton College in 1996, when he said that his government would ensure that the rights of labor tenants would be recognized and would be given ownership to the land they had occupied for generations. That did not prevent what eventually was to happen. In the face of Mandela's assurances, that's why in South Africa, many farmers began to be evicted from their farms laborers who had lived there long enough to be at home and to be protected by the legislation that was coming. But Hilton did not do anything so crass. The nature, but the nature of arrangements and incentives between Hilton College and the families that encouraged many families around the college to relocate to Hawick, a nearby town, is a story that still has to be told, followed up by young researchers working here to find out more about that. But the closure of Hilton Intermediate School, very interesting school whose purpose was created in order to educate the children of the workers based on the estate, will not have made things easy for the four families that decided to remain on the estate. To ensure their rights, they were labor to submit their land claims in terms of the Labor Charter Act of 1996, the year of the adoption of the new South African land. Interesting things then, so to come together. This, when this happened, this was 83 years after the native lands act of 19 June, 19, they did by which hundreds of thousands of Africans were dispossessed of their lands by the Union government in the collusion of the British government and which became as South Africans who lost their land who became a salt like yours to write, pariahs with the land of their best. But the travel of our men and their families were not about to end. Their land came applications where among 19,000 claims submitted in 2001. As of now, 16 years later, the land came to court, has not only much deliberated on the claims, but the relevant department of rural development and land reform, according to default, lost or misplaced most of the 19,000 claims. That was submitted by the families on time. They simply, might simply do not know what happened to the documents. And for those documents which are still around, they seem to be unable to remember what the documents are all about. The big issue is not that the department has lost the Hilton case, but rather the reality that the department does not intend on processing the claim. From 2001 to 2013, the Hilton family wrote repeatedly to the department to ask them to send these claims to the land claims court. While a moment's delay, it could turn out to me to settle the legal issue by default through the death of the claimants. But let us have hope. Two days after this lecture on the 35th of March, and that's two days, following an instruction from the land claims court, the Minister of Rural Development and Land Reform has to appoint a special master to facilitate the labor clearance land claims process. We wait to see what the agency government will do two days from now. We will come to the aid of the dispossessed or we allow the logic of colonial dispossession to continue to run its course. 23 years into the new constitutional democracy, we wait to see how 217 years of history in the locality of an asset, in the midlands of Zulatau, will play itself out. For now, find a spot in your mind to pack this story that I've shared with you for a while and consider the moment when South Africans, all of them equally influential, adopted the constitution in 1996. I will invite you once again to ask the end to think of the 31st of March, what is going to happen in the next two days on this matter. When our constitution was adopted in 1996, which was a heavy moment, the consultation process that had led to this story, the conclusion was vast and it encompassing the reach. The process had been designed to meet as good as the outcomes that were intended. All of us were consulted. The consultant did some way or other. The broad national consensus behind the adoption of the constitution there was an indication that South Africans strongly desired to have something like a constitution, something to be a sovereign commitment that guided signals the beginning of the new phase in history. On the 6th of April, 2017, five days after the Minister of Rural and Land Reform would have decided on the matter of the special master in the Pan-Indian case, note these dates. It will be 344 years since the case that John Fenrick landed on the Cape of Good Hope to begin the phase of history that our constitution in 1966, 344 years later, was intended to formally bring to an end. This constitution then won't set a framework for new relationships These will be based on a green set of fundamental values and principles from which it will be derived the rights, the privileges, the benefits, the duties and responsibilities of the shared citizenship of all of us in India and beyond. But the question, the kind that needed to be thought and the time in which to think that the question needs to be answered and always begs to be asked. How do South Africans begin to live together as people on the basis of a new document? No matter how aspirational or inspirational it was, when for over 150 years they have known one another largely across the crude binary significations of master and servant, task master and laborer, ruler and the ruler, the civilized and the uncivilized, the literate and the illiterate, the educated and the ignorant put all these people in one room of a country and say, live together now, we have a new constitution. Within this crude world of binary significations relationships between political and economic groups were fundamentally transactional in a manipulated kind of way such that the direction of power and influence was predetermined in one way from powerful whites in control and powerful blacks under control. And at this point I'd like to say to you that each time I use the word white or black in relation to people, imagine that I have put quotation marks around them because I don't accept anymore the use of these words to refer, to refer to people. We are much more than what we have been taught to think when we do black. And that is the basis on which I adopted this practice. Imagine the quote unquote around black, white or whatever in reference to people. Having to know one another a people without predetermined identities in a new constitution of democracy and to become socially, politically, economically, culturally well led into a new national community was one desirable a condition that would not simply be declared into being. It needed a great deal of work. What was that work sufficiently and rigorously identified by all of us at the time the constitution was adopted? How would we undertake it? Exactly how? And with what? And by what means? And over a period of time what was intended to yield these results in ways replicable far into the distant future. Another question needs to be asked. On which segment of the North South African population would the burden of agency and initiative fall in the bringing about of the new society? Who of all these people were caught in these binary simplifications? Is one of these to take the image? Who? Was this question sufficiently asked? The Brazilian educator of my undergraduate youth and his power of theory in his seminal pedagogy of Congress answered this last question rather definitively. Those who embark on a self-literation course not generations of studying analysis like Professor Jamburenti-Lehler has delivered. But let me try. Firstly, I would like to extend a word of thanks to our program director and to all those who have organized this event. On behalf of the University of Fortale of Management of the University I sincerely thank you for the hard work that you put into the task. I would also like to thank the members of the Javava family for agreeing to that we should introduce this event in our calendar of events at the University of Fortale. We thank you very much for giving your blessing. Professor, Dr. Mr. Jamburenti-Lehler who is our Deputy Chair of Council my sincere thanks to you for making the time. I know you've run a very busy schedule and those are the Council members who are here present today. Professor Baderin and his colleagues from SOAS and to those who represent the Canon Corp. Educational and Legal Assistance Trust. Incidentally, back in 1989 when I was about to embark on my fieldwork for my PhD research I was honored to be awarded a scholarship through the Canon Corp. Trust which also in those days also worked in conjunction with an institution that was called the Africa Educational Trust. Every time I was doing my PhD at the University of Fortale in the United Kingdom which I understand is now the cultural capital of that country something that pleases me very much. I did of course of 10-night PhD the following year in 1990 so yes it is true I do look much younger than my actual age it was 1990 was what 26 years ago almost 27 years ago the registrar, Professor Somniso what can I say I mean you are the chief whip you know when it comes to managing and directing such operations and indeed once again we are pleased to see that this one as well has been implemented efficiently. President of the South Sea our sincere thanks go to you we are aware that Professor Leverle I think we should mention this as well as to other guests that day we are in a very short recess which is our winter recess at the moment so many of our students are not with us right now but I can see that the SFC President did manage to coordinate efforts sufficiently enough for us to have a significant presence of those students who ever made and have not gone home during this short occasion so thank you very much for that to the teens and academics of the institution thank you again also for creating this occasion and I understand that we have in our midst Professor M.G. Matomahuru who is representing Walter Sulu University now I would like to make a special word of thanks to Professor Leverle you know Prof I'm the scholar of the land question perhaps not one of those who might be regarded as very distinguished scholars because we did have spent a fair amount of my career doing other things I have delved into civil service I have delved into the private sector but now I'm back in academia and trying very hard to revive my scholarship so when you spoke so eloquently about the land issue that relates to Hilton College I started thinking and imagining that you know that is but a microcosm of something which is being replicated across the length and breadth of our country we have so many thousands of families and claimants who are waiting to see justice finally being done you spoke of what happened to those who were dispossessed of the land that is now where Hilton College stands back in the 1880s but we saw from there in our country a seamless continuum of dispossession which straddles both what sound referred to as the pre-1913 period and went beyond 1913 and so again the question arises why is it that in our country we decided to impose literally impose this cut of date of 1930 because had that not happened the Hilton claimants perhaps would not be claiming as labor tenants but they would be claiming as the original owners of the land because they owned the land before they were dispossessed in the 1880s but if their claim is valid as is based on this cut of date of 1913 then the historical aspect of their claim would not be recognized it's only the more contemporary one where they became after which they became proof that it really was fascinated by your articulation around the concept of the binary simplifications that were confronted with in our country indeed when you cite Paolo Frey that touched the map and I recalled a particular quotation from that great scholar which we used to rehash our own days of youth at university where Paolo Frey says the historical and ontological vocation of our past is to become more fully human in fact that is precisely to a very large extent the gist of your lecture today then there is this Arabalo that has been sparked by a treat by one Mrs. Helen Ziele according to her the slogan should be apartheid is dead long live colonialism it is truly an obnoxious thing to say but proof I'm not summarizing your speech and that's reflecting on some of the points that you highlighted so there are so many other issues which I'm sure many of us will take home with us and which will enrich our understanding of the challenges that our country faces as well as the ways and means that need to be adopted to address them for example this whole point that you make about a criminally syndicated government project whose aim is to support the vision of our constitution another one is where you refer to to us the end of your address anti-tribalism how can we ensure that we consolidate and generously cut the gains that will need since 1912 by our people in going away with a cancer of tribalism which more often than not takes other mutations such as xenophobia and so on and so forth how do we guard against that so with having said all that Prof, I really thank you more sincerely for having raised our institution today and for having shared with us such profound and indeed highly educational thoughts and analysis thank you very much