Show Notes
Trigger warning: extreme racial violence and discrimination Thank you to patreon supporters for making this episode possible: patreon.com/montemader The Dutch arrived at the Cape in 1652, dispossessing the Khoikhoi and San and building a slave economy racially ordered from the start. Britain took over in 1806; abolition in 1834 helped drive the Boer Great Trek inland. Diamonds (1867) and Witwatersrand gold (1886) demanded cheap Black labor, producing pass laws, migrant labor, and compounds — apartheid's machinery in embryo. The 1910 Union unified white rule and excluded Black voters; the 1913 Natives Land Act confined the African majority to 7% of the land. The ANC formed in 1912. The National Party won in 1948 and codified segregation into a total system: race classification for every citizen, forced removals from Sophiatown and District Six, an education policy designed to train Black children for subordination, and Bantustans that stripped millions of citizenship. Sharpeville (1960) ended nonviolent strategy; Mandela was imprisoned in 1964. Soweto (1976) and the 1980s township revolts made the country ungovernable. Sanctions forced De Klerk to unban the ANC in 1990. Apartheid law was repealed in 1991, and the first nonracial election came in April 1994. Sources: Beinart, W. (2001). Twentieth-century South Africa (2nd ed.). Oxford University Press. Bundy, C. (1979). The rise and fall of the South African peasantry. University of California Press. Callinicos, L. (1980). Gold and workers, 1886-1924. Ravan Press. Crais, C., & Scully, P. (2009). Sara Baartman and the Hottentot Venus: A ghost story and a biography. Princeton University Press. Davenport, T. R. H., & Saunders, C. (2000). South Africa: A modern history (5th ed.). Macmillan. De Gruchy, J. W., & De Gruchy, S. (2005). The church struggle in South Africa (3rd ed.). Fortress Press. Dubow, S. (2014). Apartheid, 1948-1994. Oxford University Press. Elphick, R., & Giliomee, H. (Eds.). (1989). The shaping of South African society, 1652-1840 (2nd ed.). Wesleyan University Press. Giliomee, H. (2003). The Afrikaners: Biography of a people. University of Virginia Press. Hobhouse, E. (1901). Report of a visit to the camps of women and children in the Cape and Orange River Colonies. Legassick, M., & Wolpe, H. (1976). The bantustans and capital accumulation in South Africa. Review of African Political Economy, 3(7), 87-107. Lodge, T. (1983). Black politics in South Africa since 1945. Ravan Press. Lodge, T. (2011). Sharpeville: An apartheid massacre and its consequences. Oxford University Press. Mager, A., & Mulaudzi, M. (2011). Popular responses to apartheid, 1948-c.1975. In R. Ross, A. Mager, & B. Nasson (Eds.), The Cambridge history of South Africa (Vol. 2). Cambridge University Press. Marks, S., & Rathbone, R. (Eds.). (1982). Industrialisation and social change in South Africa. Longman. Peires, J. B. (1989). The dead will arise: Nongqawuse and the great Xhosa cattle-killing movement of 1856-7. Ravan Press. Plaatje, S. T. (1916). Native life in South Africa. P. S. King & Son. Platzky, L., & Walker, C. (1985). The surplus people: Forced removals in South Africa. Ravan Press. Ross, R. (2008). A concise history of South Africa (2nd ed.). Cambridge University Press. Sanders, J. (2006). Apartheid's friends: The rise and fall of South Africa's secret service. South Africa. (1913). Natives Land Act, No. 27 of 1913. South Africa. (1950). Population Registration Act, No. 30 of 1950. South Africa. (1950). Suppression of Communism Act, No. 44 of 1950. South Africa. (1953). Bantu Education Act, No. 47 of 1953. South Africa. (1967). Terrorism Act, No. 83 of 1967. Thompson, L. (1985). The political mythology of apartheid. Yale University Press. Thompson, L. (2014). A history of South Africa (4th ed.). Yale University Press. Truth and Reconciliation Commission of South Africa. (1998). Wolpe, H. (1972). Economy and Society, 1(4), 425-456.
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The word “gossip” started out as something sacred. In Old English it was godsibb, literally “God-sibling,” the name for a godparent or anyone who stood with you at a baptism and became spiritual kin. By the Middle Ages the meaning had loosened to cover any close friend or companion, and in particular the circle of women who gathered in the birthing room to help a mother through labor. Those long hours of waiting were filled with talk, and the “gossips” became known as much for their conversation as for their support. Men, fearful and suspicious of women in community without men supervising began to demonize women gathering publicly or speaking to each other. Male writers of the 1500s and 1600s sneered at “gossips” as idle, chattering women, and by the 1800s the verb “to gossip” meant exactly what it does today. It was uniquely WOMAN sin and was built to isolate a woman from network. Then... they added it to the Bible.