write a report on the bantu education

The history of Bantu education: 1948-1994

https://acuresearchbank.acu.edu.au/item/87yx2/the-history-of-bantu-education-1948-1994

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TO WHAT EXTENT DID THE BANTU EDUCATION ACT CHANGE THE SYSTEM OF BLACK EDUCATION IN SOUTH AFRICA?

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Tsoaledi Thobejane

Abstract This paper outlines the rationale of Bantu education that was available for South African Blacks from 1953 to 1992. The paper is of the opinion that challenges of constructing a new education system in post‐apartheid South Africa cannot be fully grasped without a proper understanding of the pervasive impact of Bantu education on the majority for a period of almost 60 years. It also discusses the educational vision and goals of the important organizations in the liberation movement such as the African National Congress, the Azanian People’s Organization, and the Pan Africanist Congress that continue to shape educational debates in the present educational reform context. The paper argues that the present curriculum by its very history and origins does not address the problems that have been created by the ideology of the former South African education system. Salient to these problems is the over‐emphasis on Christian/European education that is not realistic in many regions of South Africa. The paper argues that curriculum has to reflect the cultural and racial diversity in South Africa, and further suggests that all languages and cultures in South Africa are essential in the building of an anti‐racist and anti‐sexist society. The monitoring of academic activity in a democratic education system can be confusing to teachers who have been trained within the confines of an apartheid (Bantu) education. The paper therefore suggests that more funds will have to be put aside by the government to upgrade the pedagogical approach of teachers so that they can be able to deal with their new role of leadership and the developing of content, and tackle issues of sexism/racism both in and out of the classroom. Keywords Apartheid education, Bantu education, Black Consciousness, democracy, pedagogy

African Historical Review

Linda Chisholm

bantustans for special attention; rather, it has analysed these as part of South Africa’s broader segregationist and apartheid strategy. This article shares and builds on this perspective, extending the analysis by looking more closely at four specific bantustans— Bophuthatswana, Venda, KaNgwane and KwaZulu—and the links between their local and more broadly South African reformist and transnational developmental discourses during the 1980s. It examines how different educational networks formed “discourse coalitions” across these bantustans through the participation of educational reformers and experts in key education commissions and educational projects and initiatives. The article explores the roles of individuals involved in the development of educational reforms and their circulation both across the bantustans and between these bantustans and South Africa. It shows how discourses about education reform in the bantustans and South Africa deployed the language and concepts of development education, which integrated these bantustans into a reformist agenda prolonging rather than dismantling apartheid. The article casts new light on the cross-border relationships around education that bound them to one another and South Africa.

This article considers the legacies of apartheid education and new directions taken since 1994 by first problematising the concept of an apartheid legacy, and then examining it within the broader historical context of the emergence of a racially differentiated system of mass schooling under specific political and economic conditions in the twentieth century. The principal legacies that new policy in the post-apartheid period accordingly intended to address included (i) The racially-segregated and unequal financing, organization and provision of education; (ii) poor quality of education for black people; (iii) high youth unemployment and (iv) low levels of participation in adult, technical and higher education. The article shows how new initiatives for the reorganization of education, teacher policy, curriculum, skills development and higher education were introduced under specific economic and political conditions and argues that they have not shifted broader inequalities and have demonstrated continuities as far as learning outcomes are concerned. Contrary to apartheid denialist positions, this contradiction is explained by reference to the strong presence of the past in the present, the contradiction between educational intentions and outcomes and the dependent role of education in any social order.

Johannes Seroto

submitted in the fulfilment of the requirements for the degree of

Peabody Journal of Education

Brian L Heuser

Language Learning Journal

Phillip Pare

The main argument of this overview article is that the Bantu languages of South Africa should have a far more significant role in education. We contend that the strong preference for English as medium of instruction among black learners is largely responsible for their inadequate educational performance, particularly since most of these learners do not have the required skills in English. This is particularly the case in rural and township schools and in what we term ‘lower ex-model C schools’, given the socio-economic realities of the communities in which these schools are located. Were the Bantu languages used for learning and teaching purposes in an effective way, we suggest the educational outcomes of black learners would be significantly better. We accept, of course, that schools, especially secondary schools, cannot immediately implement a policy of using the Bantu languages as media of instruction. Several research and development challenges need to be addressed for this to happen. These include: transforming the socio-political meanings attached to these languages; their further corpus development as well as their status, prestige, acquisition and usage development; the development and implementation of language-in-education policies which address the basic educational and sociolinguistic realities; and the effective distribution of information to school governing bodies about the issues relevant to the selection of a medium of instruction. In our view, South Africa will not become a developed, effectively multilingual and nationally integrated country if linguistic equity and parity of esteem are not established in a meaningful way for all official languages, which includes provision for their use as media of instruction throughout.

William J Dominik

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What Is Bantu Education? History & Education Act

Bantu Education was a system of schooling in South Africa during apartheid. It began in 1953 and was designed to separate black and white students. Black students were given an inferior education with limited opportunities. The government aimed to keep black people from getting the same education as white people. 

This system was unfair and hurt the future of black children. Bantu Education was widely criticized, and many people fought against it. Eventually, it was replaced with a more equal system after apartheid ended in 1994, allowing all South African children the same educational opportunities.

The unparalleled importance of civic education in today’s society has played a major role, as it has helped developing societies to rise up and take the initiative of stopping every unfavorable policies. One of the threads of segregating policies is that of the Bantu education act, which we’ll discuss in detail in this article.

What Is Bantu Education?

Bantu education was a type of school system in South Africa during apartheid. It was designed to separate and discriminate against black South African students. They received a lower quality education than white students. It was a way to control people of color by limiting their opportunities for learning and advancement.

Brief History Of Bantu Education

In 1949, the government established the Eiselen Commission to assess the state of African education. The Commission recommended implementing radical measures to reform the Bantu school system effectively.

By 1953, before the enactment of the apartheid government’s Bantu Education Act, 90% of black South African schools received state aid and were mission schools. The Act mandated that all such schools must register with the state, thereby removing control of African education from churches and provincial authorities. 

This authority was centralized in the Bantu Education Department, which was committed to maintaining a separate and inferior educational system. As a result, nearly all mission schools closed down, with the Roman Catholic Church being one of the few attempting to continue operating without state assistance. 

The 1953 Act also separated education financing for Africans from general state funding. It tied it to direct taxes paid by Africans, leading to significantly less spending on black children than white children.

In 1954-1955, black teachers and students protested against Bantu Education, forming the African Education Movement, which aimed to provide alternative education. Cultural clubs briefly operated as informal schools, but by 1960, most had closed down.

The Extension of University Education Act, Act 45 of 1959, prohibited black students from attending white universities, instead creating separate “tribal colleges” for black university students. This policy further segregated tertiary education based on race, with institutions like Fort Hare, Vista, Venda, and Western Cape being established. This restriction on attending white universities prompted strong protests.

Also Read: What is Citizenship Education? All You Need to Know

Expenditure on Bantu Education increased in the late 1960s as the apartheid Nationalist government recognized the need for a trained African labor force. While more African children attended school than under the old missionary education system, they were still severely deprived of facilities compared to other racial groups, especially whites.

Nationally, the pupil-to-teacher ratios increased from 46:1 in 1955 to 58:1 in 1967. Overcrowded classrooms were utilized rotating, and there needed to be more qualified teachers. In 1961, only 10% of black teachers held a matriculation certificate (equivalent to the last year of high school). Black education was essentially regressing, with teachers less qualified than their students.

The Colored Person’s Education Act of 1963 controlled “colored” education under the Department of Colored Affairs. “Colored” schools also had to be registered with the government, separating “colored” education from white schooling.

In 1965, the Indian Education Act was passed to segregate and regulate Indian education, placing it under the Department of Indian Affairs. In 1976, the South African Indian Council (SAIC) assumed certain educational functions and Indian education became compulsory.

Due to the government’s “homelands” policy, no new high schools were constructed in Soweto between 1962 and 1971. Students were encouraged to relocate to their homelands to attend newly built schools. However, in 1972, the government yielded to pressure from the business sector to improve the Bantu Education system to meet the demand for a better-trained black workforce.

As a result, 40 new schools were established in Soweto. Between 1972 and 1976, the number of secondary school pupils in Soweto surged from 12,656 to 34,656, with one in five Soweto children attending secondary school.

The Bantu Education Act, 1953 

A South African legislation that came into effect on January 1, 1954, was a pivotal component of the apartheid system , which endorsed racial segregation and discrimination against nonwhite individuals within the nation.

Before its enactment, most schools catering to Black students were administered by missions and often received state support. However, many children did not have access to these educational institutions.

In 1949, the government established a commission, led by anthropologist W.W.M. Eiselen, to assess and propose recommendations for educating native South Africans. The Eiselen Commission Report of 1951 recommended that the government assume control of education for Black South Africans, integrating it into the broader socioeconomic plan for the country.

Furthermore, the report emphasized the importance of tailoring the curriculum to reflect the needs and values of the local communities. The Bantu Education Act largely adhered to the commission’s recommendations.

Under this act, the Department of Native Affairs, under the leadership of Hendrik Verwoerd, assumed responsibility for the education of Black South Africans with the establishment of the Department of Bantu Education in 1958. Black children were mandated to attend government schools, where instruction was primarily delivered in their native languages, though English and Afrikaans were also part of the curriculum. The subjects included needlework for girls, handcraft, agriculture, soil conservation, arithmetic, social studies, and Christian religion.

This education was designed to prepare children for manual labor and menial jobs, as dictated by the government’s view of their role. It aimed to foster the idea that Black people should accept subservience to white South Africans. Funding for these schools came from taxes collected within the communities they served, resulting in significantly less financial support than white schools. Consequently, a severe shortage of qualified teachers led to high teacher-student ratios ranging from 40 to 1 to 60 to 1.

Efforts by activists to establish alternative schools, referred to as cultural clubs because they were illegal under the Education Act, had collapsed by the end of the 1950s.

High schools were initially concentrated in the Bantustans, designated as homelands for Black South Africans. However, during the 1970s, the demand for better-trained Black workers prompted the establishing of high schools in areas like Soweto, just outside Johannesburg. Nonwhite students were denied access to open universities by the Extension of University Education Act (1959). The Bantu Education Act was eventually replaced by the Education and Training Act 1979.

Mandatory segregation in education ended with the passage of the South African Schools Act in 1996. Nonetheless, decades of inadequate education and barriers to entry into historically white schools had left most Black South Africans significantly disadvantaged in educational attainment by the beginning of the 21st century.

Related: Short Bantu Education Act Essay 300 Words

Effect Of Bantu Education

The Bantu Education Act from a long time ago still affects South Africa today in several ways. Let’s look at ten of these effects that are still noticeable.

1. Unequal Education: In the past, black South Africans didn’t get the same quality education as white South Africans. The Bantu Education Act created this unfair system.

2. Skills Gap: Because of this law, many black South Africans didn’t learn the skills they needed for today’s jobs. This is one reason why some people can’t find work.

3. Unemployment: High unemployment in South Africa is partly because of the Bantu Education Act. It made it hard for people to find jobs or start businesses.

4. Poverty: Many South Africans are poor because they couldn’t get a good education. This law also made racial and economic gaps bigger.

5. Political Troubles: The Bantu Education Act stopped black South Africans from participating in politics and thinking critically. This led to protests and violence against apartheid.

6. Limited Access to College: This law made it tough for black students to attend college. Today, there are still not enough black students in universities.

7. Language Barriers: The Act made students learn in their home languages rather than in English or Afrikaans. This made it hard for some students to get into college and created language divides.

8. Cultural Loss: The Bantu Education Act tried to erase traditional African culture. Students had to give up their customs and languages to fit into the Western system.

9. Limited Social Mobility: Black South Africans couldn’t get a good education or better jobs because of this law. This also hurt the growth of the black economy.

10. Inter-generational Impact: The effects of the Bantu Education Act still affect many black South Africans today, as they couldn’t access good education or opportunities.

So, even now, South Africa still deals with the consequences of the Bantu Education Act, which has left a lasting mark on the country.

Questions And Answers Based On the Bantu Education Act , 

The Bantu Education Act was a piece of legislation in South Africa that had significant implications for the education of black South Africans during the apartheid era. Here are answers to your questions:

What was the Bantu Education Act?

The Bantu Education Act was a South African law that established a segregated and inferior education system for black South Africans during the apartheid era. It aimed to provide education for black people that would prepare them for a subordinate role in society, primarily as laborers.

When was the Bantu Education Act enacted?

The Bantu Education Act was enacted in 1953.

Who proposed the Bantu Education Act, and why?

The South African government proposed the Bantu Education Act, particularly by Dr. Hendrik Verwoerd, the Minister of Native Affairs at the time.

The motivation behind the act was to entrench and reinforce racial segregation and apartheid policies in South Africa, with a specific focus on controlling and limiting the educational opportunities available to black South Africans.

What were the main provisions of the Bantu Education Act?

 The Bantu Education Act included provisions that:

• Established a separate and inferior education system for black South Africans.
• Promoted local languages in education, limiting the development of English or Afrikaans language skills.
• Emphasized vocational and manual training over academic and intellectual education.
• Controlled the content of textbooks and curricula to support apartheid ideologies.

How did the Bantu Education Act affect black South Africans’ access to education?

The act severely restricted access to quality education for black South Africans. It created an underfunded, understaffed system and lacked proper resources and infrastructure. This led to an education system that did not adequately prepare black students for meaningful social and economic participation.

What were the goals and motivations behind the Bantu Education Act?

The main goals were maintaining white supremacy, enforcing racial segregation, and perpetuating apartheid policies. The government aimed to prepare black South Africans for a subservient role in society and prevent them from receiving an education that could challenge the apartheid system.

How did the Bantu Education Act contribute to racial segregation in South Africa?

The act formalized and deepened racial segregation by creating a separate and unequal education system for black South Africans. It further entrenched apartheid policies by segregating children along racial lines from an early age.

How did the Bantu Education Act differ from the education system for white South Africans during apartheid?

   White South Africans had access to a well-funded, high-quality education system emphasizing academic and intellectual development. In contrast, under the Bantu Education Act, black South Africans received a far inferior education, focusing on vocational and manual training, limited resources, and an emphasis on segregation.

What were the long-term consequences of the Bantu Education Act on South African society?

The Bantu Education Act had profound and lasting effects on South African society. It contributed to educational inequality and limited opportunities for black South Africans. This inequality continues to impact generations, hindering socio-economic advancement and perpetuating disparities.

When and why was the Bantu Education Act repealed?

The Bantu Education Act was officially repealed in 1979, although reforming the education system began in the 1970s. The repeal was part of broader changes in South Africa’s apartheid policies and marked the beginning of dismantling apartheid.

The government recognized the need for educational reform to address social and political unrest and to work toward a more inclusive and just society.

Bibliography Of Bantu Education Act (1953)

Ahmed, M. 1990. Literacy and development: Moving from rhetoric to reality. Paper read at the International Seminar on Literacy in the Third World, 6-7 April 1990, Commonwealth Institute, London. 

Aitchison, J. 2001. ABET on Trial. EPU Quarterly Review of Education and Training in South Africa, Vol. 8(1). 

Aitchison, J., Houghton, T. & Baatjes, I. (Eds.). 2000. University of Natal survey of adult basic education and training: South Africa. University of Natal, Pietermaritzburg: Centre for Adult and Community Education. 

Auerbach, F. 1989. Eradicating illiteracy. Matlhasedi Education Bulletin, 8(1/2, Nov/Dec). Mmabatho: University of Bophuthatswana. 

Bataile, L. (Ed.). 1976. A Turning Point for Literacy: Proceedings of the International Symposium for Literacy, 3 to 8 September 1975, Persepolis, Iran. Oxford: Pergamon Press. 

Baynham, M. 1995. Literacy practices: Investigating literacy in social contexts. London: Longman. 

Behr, A.L. 1963. Onderwys aan Nie-Blankes. In Coetzee, J.C. (Ed.). Onderwys in SuidAfrika 1652-1960. Pretoria: Van Schaik. 

Bantu Education (Conclusion)

Bantu Education was a system of schooling in South Africa that was designed to separate and discriminate against black students. It was a very unfair and harmful system that limited opportunities for black people. Despite the challenges, black students and their families fought against this unjust system and showed their resilience and determination to gain the education they deserved. Today, South Africa is working to provide equal and better education opportunities for all its citizens.

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Interviewing Someone Who Was Affected by Bantu Education Act: Guide

How to Interview Someone Affected by Bantu Education: A Comprehensive Guide with Sample Questions and Scenario.

Interviewing individuals affected by the Bantu Education syste m can provide valuable insights into the social, psychological, and economic repercussions of this policy. This form of education was part of South Africa’s apartheid system, designed to limit educational opportunities for Black South Africans. Conducting such interviews with sensitivity and depth is essential to understand the nuanced experiences of those who lived through it. Below are ten sample questions that can guide an interviewer, followed by a fictional interview scenario.

Table of Contents

Interviewing Someone Who Was Affected by Bantu Education: Guide

When interviewing someone who was affected by the Bantu Education system, it’s crucial to approach the conversation with sensitivity and a thorough understanding of the historical and emotional implications of the subject. Your goal should be to create a comfortable atmosphere where the interviewee can openly share their personal experiences and insights. Start by researching the Bantu Education system and its effects so you are well-informed and can ask relevant questions. Use open-ended questions to encourage in-depth responses and allow the person to elaborate on their experiences. For example, you might ask, “Can you describe how the Bantu Education system impacted your career opportunities?” or “What long-term societal impacts do you think the system has had?” Always remain respectful and avoid interrupting the interviewee. Finally, be prepared for emotional responses and provide the interviewee the space to express themselves fully.

10 Sample Interview Question about bantu education act

• Can you please start by telling me a little about your early educational experience under the Bantu Education system?
• How do you feel the Bantu Education system affected your career opportunities?
• Were there particular subjects or educational material that you felt were conspicuously absent from your schooling?
• How did the Bantu Education policy impact your self-esteem and self-worth?
• Can you share any experiences of resistance or subversion within the educational system?
• How did the Bantu Education system affect your social interactions and friendships?
• Were there any educators who made a positive impact despite the system’s limitations?
• How did your family react to the educational constraints placed upon you?
• What do you think the long-term societal impacts of Bantu Education have been?
• If you could change one thing about your educational experience, what would it be?

Interview Scenario with Fake Names for Guiding Purposes.

Interviewer: Good afternoon, Mr. Zwane. Thank you for agreeing to speak with me today.

Mr. Zwane: My pleasure.

Interviewer: Let’s start with your early educational experiences. Can you tell me a little about how the Bantu Education system affected you?

Mr. Zwane: Oh, it had a profound impact. The curriculum was so watered-down that it hardly prepared us for any advanced study or professional work.

Interviewer: How did this limitation affect your career opportunities?

Mr. Zwane: I wanted to be an engineer, but the subjects we were taught hardly scratched the surface of what was needed for a career in engineering.

Interviewer: Were there any subjects or educational materials that you felt were conspicuously absent?

Mr. Zwane: Absolutely. Subjects like advanced mathematics, science, and even history were either lacking or presented in a way that diminished our cultural background.

Interviewer: How did this system impact your self-esteem?

Mr. Zwane: It was designed to make us feel inferior, and it succeeded in many ways. However, my parents always reminded me of the value of self-worth.

Interviewer: Any experiences of resistance within the system?

Mr. Zwane: Yes, some of my teachers would secretly teach us topics that were not part of the official curriculum.

Interviewer: How did Bantu Education affect your social interactions?

Mr. Zwane: It created divisions. We were taught to occupy certain social and economic spaces and that limited our interactions.

Interviewer: Were there any educators who made a positive impact?

Mr. Zwane: Yes, Mrs. Smith, my English teacher, always encouraged us to read widely and think critically, despite the limitations of the system.

Interviewer: How did your family react?

Mr. Zwane: They were disappointed but also very supportive. They tried to supplement my education at home.

Interviewer: What do you think the long-term societal impacts have been?

Mr. Zwane: The system has had a lingering impact on employment, social mobility, and even the psyche of those who went through it.

Interviewer: If you could change one thing about your education, what would it be?

Mr. Zwane: I would change the entire system to make it more inclusive and geared toward genuine education rather than subjugation.

When interviewing someone affected by the Bantu Education system, it’s vital to approach the conversation with sensitivity, empathy, and a deep understanding of the historical context. The above sample questions and scenario offer a structured framework for conducting such interviews in a respectful and informative manner.

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Image attribution: Unknown author [Public domain], via Wikimedia Commons, https://upload.wikimedia.org/wikipedia/commons/1/11/Young_Mandela.jpg

Mandela, Nelson. Long Walk to Freedom: The Autobiography of Nelson Mandela . Reprinted ed., London, Little, Brown and Company, 2013.

Verwoerd - Bantu Education

Image Attribution: Afrikaners in die Goudstad , deel 2 [Public domain], via Wikimedia  Commons, https://upload.wikimedia.org/ wikipedia /commons/3/38/HF_ Verwoerd _ Transvaler _% 28cropped %29.jpg Mulholland, Rosemary. South Africa 1948-1994 . Cambridge, Cambridge UP., 1997.

Per capita spending on education from 1950 to 1980

Understanding Apartheid . Cape Town, Oxford UP Southern Africa, 2006. p. 48

South Africa has eleven official languages: English, Afrikaans, and nine African languages. Native South African languages are roughly divided into four families: Nguni; Sotho; Tsonga, or Shangaan; and Venda. Most black South Africans speak a Nguni language: Zulu and Xhosa are the most prominent languages. Sotho languages (South Sotho, North Sotho, and Setswana) are the next most common and dominate the central part of the country. Also, a few mixed languages have developed to facilitate communication between groups. Typical is a mixture of Zulu and Xhosa or Zulu and Sotho. Black South Africans speak their native African languages at home or within their own groups, and many urban black South Africans speak two or more native languages.

Afrikaans (a Dutch derivation) is widely spoken among people of mixed race and whites of Dutch descent. English is commonly used in business, between some ethnic groups, and as the primary language of instruction in secondary schools. The vocabulary and pronunciation of South African English reflects a unique relationship between English and other languages spoken in South Africa. English is more common in urban areas than rural regions. There have been some initiatives to teach white South Africans a major African language, but these have not been met with success.

"South Africa: Language."  CultureGrams Online Edition , ProQuest, 2019, online.culturegrams.com/world/world_country_sections.php?cid=148&cn=South_Africa&sname=Language&snid=4. Accessed 13 January 2019.

Trevor Noah

In this clip Trevor Noah is quoted as saying  "Now in a country where everybody's divided, if you're the person who can speak all of the languages, you immediately possess something that not many people do." 

"Trevor Noah: Roots Across Africa." Hosted by Carlos Watson. Breaking Big , episode 1, PBS, 15 June 2018. Public Broadcasting Service , www.pbs.org/video/trevor-noah-roots-across-africa-kedisa/. Accessed 14 Jan. 2019.

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The June 16 Soweto Youth Uprising

Introduction

The June 16 1976 Uprising that began in Soweto and spread countrywide profoundly changed the socio-political landscape in South Africa. Events that triggered the uprising can be traced back to policies of the Apartheid government that resulted in the introduction of the Bantu Education Act in 1953. The rise of the Black Consciousness Movement  (BCM) and the formation of South African Students Organisation  (SASO) raised the political consciousness of many students while others joined the wave of anti-Apartheid sentiment within the student community. When the language of Afrikaans alongside English was made compulsory as a medium of instruction in schools in 1974, black students began mobilizing themselves. On 16 June 1976 between 3000 and 10 000 students mobilized by the South African Students Movement 's Action Committee supported by the BCM marched peacefully to demonstrate and protest against the government’s directive. The march was meant to culminate at a rally in Orlando Stadium.

On their pathway they were met by heavily armed police who fired teargas and later live ammunition on demonstrating students. This resulted in a widespread revolt that turned into an uprising against the government. While the uprising began in Soweto, it spread across the country and carried on until the following year.

The aftermath of the events of June 16 1976 had dire consequences for the Apartheid government. Images of the police firing on peacefully demonstrating students led an international revulsion against South Africa as its brutality was exposed. Meanwhile, the weakened and exiled liberation movements received new recruits fleeing political persecution at home giving impetus to the struggle against Apartheid. 

Bantu Education Policy

The word  ‘Bantu’ in the term Bantu education is highly charged politically and has derogatory connotations. The Bantu Educational system was designed to ‘train and fit’ Africans for their role in the newly (1948) evolving  apartheid society. Education was viewed as a part of the overall apartheid system including ‘homelands’, urban restrictions, pass laws and job reservation. This role was one of labourer, worker, and servant only. As H.F Verwoerd, the architect of the Bantu Education Act (1953) , conceived it:

“There is no place for [the African] in the European community above the level of certain forms of labour. It is of no avail for him to receive a training which has as its aim, absorption in the European community”

Pre-apartheid education of Africans

It is mistaken however, to understand that there was no pre-apartheid educational marginalization of black South Africans. Long before the historic 1948 white elections that gave the Nationalist Party power, there was a system of segregated and unequal education in the country. While white schooling was free, compulsory and expanding, black education was sorely neglected. Financial underprovision and an urban influx led to gravely insufficient schooling facilities, teachers and educational materials as well as student absenteeism or non-enrolment. A 1936 Inquiry identified problems, only to have almost nothing done about these needs.

Bantu education and the racist compartmentalizing of education.

In 1949 the government appointed the Eiselen Commission with the task of considering African education provision. The Commission recommended 'resorting to radical measures' for the 'effective reform of the Bantu school system'.

In 1953, prior to the apartheid government's Bantu Education Act, 90% of black South African schools were state-aided mission schools. The Act demanded that all such schools register with the state, and removed control of African education from the churches and provincial authorities. This control was centralized in the Bantu Education Department, a body dedicated to keeping it separate and inferior. Almost all the mission schools closed down. The Roman Catholic Church was largely alone in its attempt to keep its schools going without state aid. The 1953 Act also separated the financing of education for Africans from general state spending and linked it to direct tax paid by Africans themselves, with the result that far less was spent on black children than on white children.

In 1954--5 black teachers and students protested against Bantu Education. The African Education Movement was formed to provide alternative education. For a few years, cultural clubs operated as informal schools, but by 1960 they had closed down.

The Extension of University Education Act, Act 45 of 1959, put an end to black students attending white universities (mainly the universities of Cape Town and Witwatersrand). Separating tertiary institutions according to race, this Act set up separate 'tribal colleges' for black university students. The so-called 'bush' Universities such as Fort Hare, Vista, Venda, Western Cape were formed. Blacks could no longer freely attend white universities. Again, there were strong protests.

Expenditure on Bantu Education increased from the late 1960s, once the apartheid Nationalist government saw the need for a trained African labour force. Through this, more African children attended school than under the old missionary system of education, albeit grossly deprived of facilities in comparison with the education of other races, especially whites.

Nationally, pupil:teacher ratios went up from 46:1 in 1955 to 58:1 in 1967. Overcrowded classrooms were used on a rota basis. There was also a lack of teachers, and many of those who did teach were underqualified. In 1961, only 10 per cent of black teachers held a matriculation certificate [last year of high school]. Black education was essentially retrogressing, with teachers being less qualified than their students.

The Coloured Person's Education Act of 1963 put control of 'coloured' education under the Department of Coloured Affairs. 'Coloured' schools also had to be registered with the government. 'Coloured' education was made compulsory, but was now effectively separated from white schooling.

The 1965 Indian Education Act was passed to separate and control Indian education, which was placed under the Department of Indian Affairs. In 1976, the SAIC took over certain educational functions. Indian education was also made compulsory.

Because of the government's 'homelands' policy, no new high schools were built in Soweto between 1962 and 1971 -- students were meant to move to their relevant homeland to attend the newly built schools there. Then in 1972 the government gave in to pressure from business to improve the Bantu Education system to meet business's need for a better trained black workforce. 40 new schools were built in Soweto. Between 1972 and 1976 the number of pupils at secondary schools increased from 12,656 to 34,656. One in five Soweto children were attending secondary school.

Oppression through inferior education and the 1976 Soweto uprising

An increase in secondary school attendance had a significant effect on youth culture. Previously, many young people spent the time between leaving primary school and obtaining a job (if they were lucky) in gangs, which generally lacked any political consciousness. But now secondary school students were developing their own. In 1969 the black South African Student Organization (SASO) was formed.

Though Bantu Education was designed to deprive Africans and isolate them from 'subversive' ideas, indignation at being given such 'gutter' education became a major focus for resistance, most notably in the 1976 Soweto uprising. In the wake of this effective and clear protest, some reform attempts were made, but it was a case of too little, too late. Major disparities in racially separate education provision continued into the 1990s.

When high-school students in Soweto started protesting for better education on 16 June 1976, police responded with teargas and live bullets. It is commemorated today by a South African national holiday, Youth day, which honors all the young people who lost their lives in the struggle against Apartheid and Bantu Education.

In the 1980s very little education at all took place in the Bantu Education system, which was the target of almost continuous protest. The legacy of decades of inferior education (underdevelopment, poor self-image, economic depression, unemployment, crime, etc.) has lasted far beyond the introduction of a single educational system in 1994 with the first democratic elections, and the creation of the Government of National Unity.

Strikes in the Schools

Presumably, not all students of the earlier generation 'worshipped the school authorities'! The first, recorded stoppages of lessons, (always called strikes in the South African newspapers), and the first riots in African schools occurred in 1920. In February, students at the Kilnerton training centre went on a hunger strike 'for more food'... read on

Cape Schools Join the Revolt

The school students in Cape Town reacted to the news they heard of events in Soweto. A teacher at one of the Coloured schools was later to write: 'We haven't done much by way of teaching since the Soweto riots first began. Kids were restless, tense and confused. 'There is no similar record of what the African children thought, but it is known that they were aware of the extra police patrols that were set up in the townships following June 16. After the first shootings in Cape Town, a teacher at one of the schools recounted... read on

The NUSAS Issue

Throughout the 1960's black students campaigned for the right to affiliate to the National Union of South African Students (NUSAS) and just as steadfastly, the move was vetoed by the campus authorities. NUSAS was also keen to welcome the colleges into their fold. Not only would this make it the largest student organisation in the country, but it would also bring into the liberal ''old all student opponents of the government's apartheid policy.... read on

Down with Afrikaans

Countdown to conflict: The main cause of the protests that started in African schools in the Transvaal at the beginning of 1975 was a directive from the Bantu Education Department that Afrikaans had to be used on an equal basis with English as one of the languages of instruction in the department's secondary schools... read on

The introduction of Afrikaans alongside English as a medium of instruction is considered the immediate cause of the Soweto uprising, but there are a various factors behind the 1976 student unrest. These factors can certainly be traced back to the Bantu Education Act introduced by the Apartheid government in 1953. The Act introduced a new Department of Bantu Education which was integrated into the Department of Native Affairs under Dr Hendrik F. Verwoerd. The provisions of the Bantu Education Act and some policy statements made by the Bantu Education Department were directly responsible for the uprisings. Dr Verwoerd, who engineered the Bantu Education Act, announced that “Natives (blacks) must be taught from an early age that equality with Europeans (whites) is not for them”.

Although the Bantu Education Act made it easier for more children to attend school in Soweto than it had been with the missionary system of education, there was a great deal of discontent about the lack of facilities. Throughout the country there was a dire shortage of classrooms for Black children. There was also a lack of teachers and many of the teachers were under-qualified. Nationally, pupil-to-teacher ratios went up from 46:1 in 1955 to 58:1 in 1967. Because of the lack of proper classrooms and the crippling government homeland policy, students were forced to return to “their homelands” to attend the newly built schools there.

The government was spending far more on White education than on Black education; R644 was spent annually for each White student, while only R42 was budgeted for a Black school child. In 1976 there were 257 505 pupils enrolled in Form 1 at high schools which had a capacity for only 38 000 students.

To alleviate the situation pupils who had passed their standard six examinations were requested to repeat the standard. This was met with great resentment by the students and their parents. Although the situation did not lead to an immediate revolt, it certainly served to build up tensions prior to the 1976 student uprising.

In 1975 the government was phasing out Standard Eight (or Junior Certificate (JC)). By then, Standard Six had already been phased out and many students graduating from Primary Schools were being sent to the emerging Junior Secondary Schools. It was in these Junior Secondary schools that the 50-50 language rule was to be applied.

The issue that caused massive discontent and made resentment boil over into the 1976 uprising was a decree issued by the Bantu Education Department. Deputy Minister Andries Treurnicht sent instructions to the School Boards, inspectors and principals to the effect that Afrikaans should be put on an equal basis with English as a medium of instruction in all schools. These instructions drew immediate negative reaction from various quarters of the community. The first body to react was the Tswana School Boards, which comprised school boards from Meadowlands, Dobsonville and other areas in Soweto. The minutes of the meeting of the Tswana School Board held on 20 January 1976 read:

 "The circuit inspector told the board that the Secretary for Bantu Education has stated that all direct taxes paid by the Black population of South Africa are being sent to the various homelands for educational purposes there. 

"In urban areas the education of a Black child is being paid for by the White population, that is English and Afrikaans speaking groups. Therefore the Secretary for Bantu Education has the responsibility of satisfying the English and Afrikaans-speaking people. Consequently, as the only way of satisfying both groups, the medium of instruction in all schools shall be on a 50-50 basis.... In future, if schools teach through a medium not prescribed by the department for a particular subject, examination question papers will only be set in the medium with no option of the other language".

Teachers also raised objections to the government announcement. Some Black teachers, who were members of the African Teachers Association of South Africa, complained that they were not fluent in Afrikaans. The students initially organised themselves into local cultural groups and youth clubs. At school there was a significant number of branches of the Students Christian Movements (SCMs), which were largely apolitical in character. SASM penetrated these formations between 1974 and 1976. And when conditions ripened for the outbreak of protests, SASM formed an Action Committee on 13 June 1976, which was later renamed the Soweto Student Representative Council (SSRC). They were conscientised and influenced by national organisations such as the Black Peoples' Convention (BPC), South African Student Organisations (SASO)and by the Black Consciousness philosophy. They rejected the idea of being taught in the language of the oppressor.

The uprising took place at a time when liberation movements were banned throughout the country and South Africa was in the grip of apartheid. The protest started off peacefully in Soweto but it turned violent when the police opened fire on unarmed students. By the third day the unrest had gained momentum and spread to townships around Soweto and other parts of the country. The class of 1976 bravely took to the streets and overturned the whole notion that workers were the only essential force to challenge the apartheid regime. Indeed, they succeeded where their parents had failed. They not only occupied city centres but also closed schools and alcohol outlets.

June 16 Soweto Youth Uprising

Timeline of June 16

It is hard to get a clear picture of what exactly happened on the day of June 16th. Most of the information comes from eyewitness accounts of students who participated, journalists who were on the scene, as well as the police reports on the events. As with all history, a lot depends on the perspective of the person telling the story as well as those who have subsequently written about it. Some accounts directly contradict each other. We are not endeavouring to write an objective account but are providing a platform for people to tell their own stories which we hope will form an accurate portrayal of events. Please send us an e-mail us and tell us if any of the information is factually incorrect.

Not all the children who were to participate in the march on June 16 knew about it on the morning of the 16th. For many it was an ordinary school day. But, by this time, students were feeling very frustrated and dissatisfied with the Bantu education system in general and the introduction of Afrikaans as a medium of instruction. It was exam time for the senior students and many were scared that they would fail the exams if they would have to write in Afrikaans.

Nonetheless the march that was planned by the Action Committee of the Soweto Students Representative Council (SSRC) was well organised and was to be conducted in a peaceful way. The leaders of the original march, mainly came from two high schools, Naledi High in Naledi and Morris Isaacson in Mofolo. Sfiso Ndlovo argues, however, that the main centre of organisational activity was Phefeni Junior Secondary , close to Vilakazi Street in Orlando. Phefeni was certainly close to the railway station from which many students got off their trains to join the march. The plan was that students from Naledi High were to march from their direction and pick up students from the schools on their way. The Morris Isaacson students were to march from their school doing the same until they met at a central point where they would proceed peacefully together to the Orlando Stadium. Other schools also were part of the original plan but it is not clear that the students at all those schools were fully aware of the march.

The first students to gather together were at Naledi High. The mood was high spirited and jovial. At assembly the principal gave support to the children and wished them good luck. The first chairperson of the Action Committee, Tepello Motopanyane addressed them and informed them that discipline and a peaceful march were to be the order of the day.

Meanwhile, at Morris Isaacson students also gathered. They were also addressed by one of the leaders of the Action Committee, Tsietsi Mashinini, and then set out.

On the way they passed by other schools, where some were waiting and those who were not were recruited on the spot to join.

- Dan Moyane Morris Isaacson High School

"The first time we heard of it was during our short break. Our leaders informed the principal that students from Morris Isaacson were marching. We then joined one of the groups and marched."

- Sam Khosa Ibhongo secondary School

In the end there were 11 columns of students marching to Orlando Stadium to meet at the central point of "Uncle Toms" Municipal hall. Before this point, there had been some minor skirmishes with police but it was here that police stopped them, barricading their path. Other schools had been stopped by the police earlier on and had dispersed but managed to join later. It is hard to determine how many students there were, estimates range from 1 000 to 10 000.

The march was halted and some people helped Tietsi Mashinini climb up onto a tractor so that everyone could see him when he addressed the crowd:

Brothers and Sisters, I appeal to you-keep calm and cool. We have just received a report that the police are coming. Don't taunt them, don't do anything to them. Be cool and calm. We are not fighting.

It was a tense moment for both the police and the students. Police reports stated that the situation was explosive and they retreated to await further reinforcements.

The students carried on marching until they got to what is now Hector Petersen Square, close to Orlando High School. The march came to a halt again. Different reports of what actually started the shooting have been put forward.

"Despite the tense atmosphere the students remained calm and well ordered. Suddenly a white policeman lobbed a teargas canister into the front of the crowd. People ran out of the smoke dazed and coughing. The crowd retreated slightly but remained facing the police, waving placards and singing. A white policeman drew his revolver. Black journalists standing by the police heard a shot: "Look at him. He's going to shoot at the kids". A single shot ran out. There was a split seconds silence and pandemonium broke out. Children screamed. More shots were fired. At least four students fell and others ran screaming in all directions." Brooks & Brickhill Whirlwind before the storm, 1980

After the first massacre, the students fled in different directions. Anger at the senseless killings inspired retaliatory action. West Rand Administrative Buildings (WRAB) vehicles and buildings were set alight and burned to the ground, a white WRAB official was pulled out of his car and beaten to death, bottlestores were burned and looted. Other encounters with the police occurred where more students were killed especially in the vicinity of the Regina Mhundi church in Orlando and the Esso garage in Chiawelo. As students were stopped by the police in one area they moved their protest action to others. By the end of the day most of Soweto, including Diepkloof, which was relatively quiet during the morning, had felt the impact of the protest. For the students at some schools, this was the first they heard or saw. Schools were closed early at about 12:00 and many students walked out of school to a township on fire.

"It was past twelve, past twelve to one. Sister Joseph allowed us to go home, because now it was chaos around. So when we went home we could see that now cars were burning, especially the company cars, those from town, those owned by whites".

As more students were let out of school they joined those protesters that were closest to them. Some accounts see the events of the afternoon to be chaos or a "free for all" especially on the basis that bottlestores and beerhalls were raided and looted. The apartheid press certainly tried to portray it that way. It was clear that the events of the afternoon were not organised and an atmosphere of panic and defiance existed. However, others argue that the students attacked targets for political reasons and were disciplined in who and what they attacked. A white university student who was sympathetic was actually taken to safety by the schoolchildren themselves. It was overwhelmingly, WRAB structures and cars that were razed. One black owned business was attacked, the shop of Richard Maponya but this was deliberate. Maponya was a wealthy businessman who was despised by most people because "he exploits us and is a sell out".

There probably was an element of free for all in the looting of bottlestores. Many students came home with booze and a lot of people enjoyed the results of the plunder. But people had long seen alcohol as a method used by the apartheid government to try and make black people apathetic. Most of the beerhalls were built by the municipality. People were shouting "less liquor, better education". There were probably different motivations at play in the raids of the bottlestores. In any political protest there are those that are more politically motivated and disciplined than others, to see it as one or the other is to misunderstand the nature of political mass action.

Fires continued blazing into the night. At 21:00 Armoured Police cars later known as Hippos started moving into Soweto. Official figures were that 23 people had been killed, but some reports estimated that it was at least 200. It is hard to know how many people had been killed because of police efforts to cover up the number of people who died.

Events on June 17

The second day... was marked by uncontrollable fury and burning hostility...Police also assumed another attitude. They shot at random, and at anyone who would raise a fist and shout "Power", into their face

Many others joined the original protesters. Not everyone had heard about Hector Petersen and the others who were killed yet, but the word was spreading.

The following day I pick up stones. I joined the struggle....On the 16th I just came home and stay...because we formed the slogan "an injury to one is an injury to all" So we were supposed to be there.

- Solomon Marikele Rhulane Senior Primary

The heavily biased Cilliers Report for this day sums up the events. Schools, trains, buses, delivery vehicles, West Rand Administrative Buildings (WRAB) buildings, cars of business people, all were targeted. The fury and frustration that had been simmering amongst township youth had free reign. There was enormous police presence on the morning of the 17th 1500 police armed with sten guns, automatic rifles, and hand machine carbines had taken up strategic positions in the township. Helicopters flew overhead. The army was on standby. The police force had never developed other methods of crowd control other than the use of live bullets. The police shot at people indiscriminately and casualties were even higher than the day before.

The violent reaction of the police only made the children angrier.

At a press conference Mr. Manie Mulder announced that nearly all the WRAB buildings in Soweto had been destroyed. This amounted to 21 offices being burnt down, 10 being plundered, 3 schools burnt as well as unknown numbers of municipal halls, beerhalls, bottlestores.

The Rand had lost value overnight. Thousands of workers had refused to go to work. It was indeed a crisis for the Apartheid government. It was also a serious loss of face in light of US Secretary of State, Henry Kissingers impending visit to South Africa.

To add to this, 300 predominantly white Wits students marched through the city centre to protest the killing of schoolchildren. As they marched through the streets they were joined by many black workers.

At this point the political leadership of the Soweto Students Representative Council (SSRC), SASM and other organisations were desperately trying to take leadership of the protest and to channel the anger of the youth and to give the movement political direction. The ANC in exile called for immediate international action and the intensification of economic sanctions. The protest action also spread to other townships around Soweto. In Thembisa, students organised a solidarity march, which, although heavily guarded did not result in violence. In Kagiso, police tried to stop a gathering of students and adults; the result was a forced retreat and the destruction of WRAB buildings, vehicles and schools. When the police returned with reinforcements, they shot indiscriminately into the crowd, killing at least five people.

Events on June 18

On the third day of the Uprising 18th June, the situation in Soweto was still volatile. Outside butchery in Moroka there were some fatalities. Fires were blazing in many Soweto townships, like Zola, Ikwezi, Moletsane, Naledi and Tladi. Administrative buildings, wine stores and beer halls, which were hated by the young people, were also set on fire. Buses and cars running through Soweto were burned. Police intensified their terror in trying to return the situation to normality in the township. However this angered the insurgents young people and brought them up against heavily armed police. They used stones to counter armoured police cars, helicopters and guns. At about 10 a.m the chairman of the West Rand Administrative Board (WRAB) Manie Mulder was in Soweto to asses the situation. He was escorted by a large police vans. All the WRAB owned cars that had escaped being burned were taken out of Soweto after Mulder's visit. The columns of cars drove past Orlando police station into the direction of Johannesburg.

But in general the action on this day had already moved to the East and West Rand and Alexandra townships as well as other parts of the country. The people in other parts of the country were not revolting to pledge their solidarity with the people of Soweto. They shared the same problem, the same sorrows and the same causes of resentment and rebellion. A general stawaway was organised in Alexandra Township and four people were killed when the police opened fire on marching residents. The government, which for the first time publicly addressed the issue, and justified the harsh measures taken by the police. There were some reports of students seizing weapons from police and using them to shoot back.

Response to the June 16 Soweto Youth Uprising by organisations in exile

June 16 marks the commemoration of National Youth Day in South Africa. This is the day the country reflects on the massacre of school children during the Soweto Uprising of 1976. The response of the organisations in exile can be understood in the context of the events that took place on the day. The students had organised a peaceful march against the Afrikaans Medium Decree, issued in 1974, which made it mandatory for Black schools to use the Afrikaans language as the medium of instruction in Mathematics, Social Sciences and Geography at the secondary school level. Punt Janson, the Deputy Minister of then Bantu Education, was quoted as saying: “I have not consulted the African people on the language issue and I’m not going to. An African might find that ‘the big boss’ spoke only Afrikaans or spoke only English. It would be to his advantage to know both languages.”

The policy was deeply unpopular since Afrikaans was regarded by some as the language of the oppressor. It was against this background that on 30 April 1976, students from the Orlando West Junior School in Soweto went on strike and boycotted classes. By 16 June, their rebellion spread to other schools in Soweto. Incidentally, the student-organised mass rally on this date turned violent, as the police responded with bullets to stones thrown by the angry students. Many students were shot. The official death toll was 23, but it could have been higher than 200 because the incident triggered widespread violence throughout South Africa, which claimed more lives. The first student to be shot on that fateful day was 15-year old Hastings Ndlovu. However, the killing in the same incident of Hector Pieterson, aged 12, and in particular the publication of his photograph taken by Sam Nzima, made him an international icon of the uprising. It became the major rallying point of the struggle against apartheid.

Military Response: Camps in exile

The incident triggered widespread violence not only in Soweto but also throughout South Africa. For the political organisations in exile, notably, the African National Congress(ANC) and Pan Africanist Congress(PAC), the Soweto unrest in June 1976 provided a golden opportunity both for recruitment and military training of young men and women. Many Black people felt in danger of being arrested by the police and further underground activities were launched as a result of this threat. Discreet recruitment operations culminated in many incensed students taking up arms against the government, and being sent for military training. Hence the mushrooming of military camps such as Mkhumbane in Temeke (Tanzania) outside the country, under the command and mentorship of Ntate Mashego and the Engineering camp in Angola. Recruits were advised on how to unlawfully cross the border(s) into Botswana, Swaziland, Angola, Mozambique and Tanzania, where they received military training. It is essential to note that the accession to power of the Mozambique Liberation Front (Frelimo) in Mozambique and the Popular Movement for the Liberation of Angola (MPLA) in Angola in 1975, together with the exodus of thousands of young people in the months following the Soweto uprising, created favourable conditions for the resumption of sabotage activity in South Africa, especially after the collapse of the ANC/Zimbabwe African Peoples Union (ZAPU) joint operation (i.e. the Wankie Campaign ). These developments were followed by the infiltration of trained fighters back into South Africa, bombings of white installations and the subsequent arrest and trials of anti-apartheid activists.

Clearly, an issue that gave rise to a vast number of trials under security legislation was the massive recruitment of people and their transportation out of South Africa. While there is certainly some indication that this was already on the increase prior to June 1976, the revolts of 1976 gave an enormous boost to the activity of organisations recruiting members for military training. This is especially so in the case of the ANC, but there is also some evidence that PAC activity had been revitalised to some extent. As a result, there were many South Africans in ANC and PAC training camps. The period also witnessed a large number of trials against recruitment for military training. Those who were brought to trial for this offence seemed to reach a peak in 1977 and the first part of 1978. Many trained guerrilla fighters returned to South Africa, often wielding a large quantity of arms, explosives and ammunition. This group included the Black school children who fled or were recruited in the wake of the June 1976 rebellion. Their activities gave rise to a number of trials as exemplified by the case of Petrus Bushy Molefe, aged 22, who underwent training in East Germany, and was charged for sabotage and terrorism under the Sabotage and Terrorism Acts of June 1962 and June 1967 respectively. Related to this was the large quantity of arms and ammunition found by police in their attempts to uncover guerrillas in the urban areas and in clashes in the rural areas. It is important to note that most of the arms caches that were uncovered comprised weapons originating from the then Soviet Union, and the Eastern bloc countries, which suggests that the West was not prepared to lend similar support to the Southern African liberation movements.<

On 30 November 1976 a group of armed guerrillas clashed with the South African Police near Bordergate, on the Swaziland/South African border. A hand grenade was detonated by one of the guerrillas, injuring two policemen, and allowing the insurgents to escape. Shortly before this incident a railway line near Dikgale, in the Pietersburg district, was damaged in a successful sabotage attempt. From December 1976, in a series of raids covering Johannesburg, Soweto, Alexandra, Rustenburg, Odi, Nebo, Pietersburg and Sekhukhuniland, security police detained a number of ANC activists. Towards the middle of 1977 twelve accused activists, who included Mosima Gabriel “Tokyo” Sexwale, were charged under the Terrorism Act in the famous trial of the “Pretoria 12”. They were mainly accused of being members or active supporters of certain unlawful organisations in South Africa, Swaziland, Mozambique, Russia and China such as the ANC, the South African Communist Party(SACP) and Umkhonto we Sizwe(MK). They were also alternately charged with endangering, in various ways, the maintenance of law and order in South Africa; undergoing military and other training; possession of explosives, ammunition, firearms and weapons; harbouring and rendering assistance to guerrillas; as well as taking part in the activities of a banned organisation. On the whole, they were accused of conspiring to overthrow the white government and were all convicted on the main count of sedition.

Thus, the response of the political organisations operating in exile was one that was premised on mobilisation, recruitment of people and the organisation of the armed phase of the struggle from outside in order to topple the apartheid government. Clearly, the events of the Soweto revolt and the response from the liberation movement in exile are not isolated developments. They have their roots in the spirit of resistance to the growing crisis of apartheid. The collective resistance to oppression and exploitation in South Africa also fundamentally underpins the relationship that was forged between internal and external forms of organisation after this incident. It led to major transformations in the strategies of the various exiled liberation movements more in accordance with the changing conditions in the country. A militant approach, that found expression in the recruitment and subsequent training of the cadres in neighbouring as well as some European and Asian countries, was emphasised.

References to Youth and the National Liberation Struggle 1894-1994

• Brits, J. P. (1995). The Concise Dictionary of Historical and Political Terms , London: Penguin.
• Christie, P. (1991). The Right to Learn: The Struggle for Education in South Africa , Johannesburg: Sached Trust/Ravan Press.
• Cross, M. (1992). Resistance and Transformation: Education Culture and Reconstruction in South Africa , Johannesburg: Skotaville.
• Howcroft, P. unpublished South African Encyclopaedia papers.
• Kallaway, P. (ed) (1984). Apartheid and Education: The Education of Black South Africans , Johannesburg: Ravan Press.
• Saunders, C. & Southey, N. (1998). A Dictionary of South African History , Cape Town: David Philip.

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10 Effects & Impact of Bantu Education Act in South Africa 

The Bantu Education Act was a law passed in South Africa in 1953 that established a separate and unequal education system for black South Africans.

Negative Effects of the Bantu Education Act 

The effects of the Bantu Education Act are still felt in South Africa today, more than 65 years after its implementation. Here are ten effects that are still evident today.

Educational inequalities

Inequality in education in South Africa was severely exacerbated by the Bantu Education Act of 1953. A separate and subpar educational system for black South Africans was formed under the law, which was enacted by the apartheid administration.

Black pupils were prohibited from receiving a high-quality education, even in specialized fields like science and mathematics, as a result of the Bantu Education Act. Instead, students were instructed in areas deemed relevant to physical labor or domestic chores.

Also, the curriculum was created to inhibit political activism and critical thinking while promoting apartheid ideology.

In addition to having sometimes obsolete and badly written textbooks, black schools frequently had underqualified and overburdened teachers.

The Bantu Education Act badly underfunded, understaffed, and insufficiently supported the education of black South Africans. Because of this, there is a sizable educational divide between white and black South Africans that has lasted even after apartheid was abolished.

Racial inequality and segregation were institutionalized by the Bantu Education Act, and they are still present in the educational system today. 

The funding, availability of materials, and performance of historically white and historically black schools continue to differ significantly.

Related: 13 Bibliography of Bantu Education Act 1953

One of the elements that contributed to the skill gap in South Africa today was the Bantu Education Act of 1953. This is another effect of the act that lingers today.

The law deprived black South Africans of access to a high-quality education, including specialized fields like mathematics, science, and technology. It also created a separate and subpar educational system for them.

Black South Africans who were raised in this educational system were not fully prepared for the complex technical and analytical demands of the modern workplace.

Because of this, there is a sizable skill disparity between black and white South Africans, which is one of the causes of the high unemployment rate in the nation.

The Bantu Education Act’s consequences are still felt today, despite the South African government’s efforts to redress its legacy through funding training and education initiatives.

The South African government must keep funding training and education initiatives that give disadvantaged populations the abilities and information required to thrive in the contemporary economy to close the skill gap.

Unemployment

The Bantu Education Act has contributed to the high levels of unemployment in South Africa today.

The skills gap created by the Bantu Education Act has contributed to high levels of unemployment, particularly among black South Africans.

Black South Africans are more likely to be unemployed or working part-time because they frequently lack the education and skills needed for formal employment in today’s economy.

Likewise, it has been challenging for many South Africans to launch their own businesses or pursue self-employment due to a lack of access to high-quality education and training.

South Africa’s current level of poverty is partly a result of the Bantu Education Act. Many South Africans have found it challenging to find well-paying employment or launch their own enterprises due to a lack of access to high-quality education and training options, which has added to the country’s poverty.

The Bantu Education Act’s legacy has also exacerbated racial and economic disparities, making it more difficult for black South Africans to overcome poverty.

Furthermore, because families are unable to give their kids the tools and opportunities they need to break the cycle of poverty, poverty is frequently passed down from one generation to the next.

This indicates that the consequences of the Bantu Education Act are still being felt in South Africa today, where they have a negative impact on social inequality and poverty.

Political instability 

The Bantu Education Act is one of the factors causing the political instability in South Africa today. The law was a component of a larger system of apartheid policies designed to uphold the democratic rights of black South Africans while preserving the authority of the white minority.

Black South Africans found it challenging to engage in politics meaningfully and to acquire the critical thinking and analytical abilities necessary for effective political engagement due to the inferior educational system that the Act produced.

Because of this, black South Africans experienced a lack of political representation and a sense of estrangement from the political system.

Moreover, apartheid measures like the Bantu Education Act and others led to severe social and economic inequalities, which inflamed the concerns of black South Africans.

This sparked political rallies, strikes, and other forms of resistance, which were addressed by the apartheid regime with brutality and repression.

Ultimately, the fight against apartheid culminated in a time of political unrest and violence in the 1980s and early 1990s, which saw a lot of demonstrations, riots, and skirmishes with the police and security forces.

As a result, apartheid was finally abolished in 1994, and a democratic government was installed in South Africa.

Hence, by restricting the political rights and possibilities of black South Africans and maintaining social and economic inequality, the Bantu Education Act significantly contributed to political instability in South Africa.

Limited access to higher education

Another impact of the Bantu Education Act is the limited access to higher education it gave black citizens.

The Bantu Education Act created an educational system that was intended to generate a low-skilled workforce rather than developing critical thinking and academic subjects, which has contributed to the restricted access to higher education in South Africa today.

The low numbers of black South Africans currently enrolling in universities and other post-secondary institutions reflect this.

Related: 47 Questions and Answers Based on Bantu Education Act

Linguistic barriers

Another effect of the Bantu Education Act is the linguistic barriers it contributed to in South Africa.

Black South African students were required by the Act to receive teaching in their home tongue rather than English or Afrikaans, which were the languages of instruction in the majority of the nation’s higher education institutions.

This has a number of unfavorable effects.

First off, because many colleges require competence in either English or Afrikaans as a requirement for entrance, it has restricted the opportunities available to black South African students seeking higher education.

Second, it has kept the nation’s linguistic divisions alive, making it challenging for students from various linguistic backgrounds to interact and collaborate successfully.

In addition, the focus on teaching in mother tongues has resulted in a shortage of training and resources for teachers who are needed to instruct in several languages, which has lowered educational outcomes for children.

The expansion of English language instruction and the provision of support for children who might not have had access to high-quality English language instruction in their earlier schooling are two initiatives that have been taken to alleviate these linguistic barriers.

But even now, language divides in South Africa are still a result of the Bantu Education Act.

Cultural erasure

The elimination of Bantu culture in South Africa was facilitated by the Bantu Education Act. The act included promoting the languages and cultures of South Africa’s various ethnic groups as one of its key objectives.

Nonetheless, the act’s execution led to the erasure and suppression of several traditional customs and behaviors.

The curriculum was made to value and marginalize traditional African culture while promoting Western culture and ideals.

In order to fit into the Westernized educational system, many students were compelled to give up their cultural customs and traditions, including their languages.

The Bantu Education Act caused many indigenous African cultures and languages to be destroyed or significantly decreased, which has had a long-lasting effect on South Africa.

The negative effect of the act is still being felt, even though attempts are being undertaken today to promote and preserve these cultures and languages.

Limited opportunities for social mobility 

Black South Africans’ low socioeconomic mobility is partly a result of the Bantu Education Act. Black South Africans’ access to a decent education and career possibilities was constrained by the act, which created a separate and unequal educational system for them.

Because of this, many black South Africans were unable to pursue education and acquire the skills necessary to compete in the labor market and advance their social status.

The act also had a lasting impact on the growth of the black economy in South Africa.

Black South Africans had few professional or skilled workers in a variety of industries due to the limited educational possibilities accessible to them, which further hampered their ability to compete for better-paying positions and develop in their professions.

A small and poorly educated black working class was also created as a result of the Bantu Education Act, and it has lasted even after apartheid ended.

This group of people continues to have restricted access to social and economic possibilities, which feeds the cycle of inequality and poverty.

Related: Bantu Education Act Essay (300 Words) + PDF

Inter-generational impact

The effects of the Bantu Education Act have been passed down through generations, with many black South Africans still suffering from the consequences of the lack of access to education and opportunities created by the law.

Yes, the Bantu Education Act had a negative effect on South Africa.

The act was put into place to foster the cultures and languages of the various ethnic groups, but it ultimately had a negative impact on black South Africans’ access to opportunities, particularly in the disciplines of science, engineering, and technology.

Proven by the uneven distribution of resources, poverty, and social injustice that still exist in many areas of South Africa today, this restricted access to education has had a long-lasting effect on the nation.

Moreover, the Bantu Education Act led to the establishment of a small class of black South Africans who only received an inadequate education, furthering the generational cycle of poverty and limited opportunity.

All things considered, the act had a significant role in the injustices and inequalities that persisted during the apartheid era and still influence South Africa today.

Olusegun Iyejare is a career coach and certified counselor. He helps individuals discover and maximize their potential to live satisfying lives regardless of obvious limitations holding them back.

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People, locations, episodes, the bantu education act is enacted.

*On this date in 1953, the Bantu Education Act was enacted. Called Act No. 47 of 1953 and later renamed the Black Education Act 1953, it was a South African segregation law of the  apartheid  system.

Its major provision enforced racially separated educational facilities. Even universities became "tribal," and all but three missionary schools chose to close down when the government would no longer help to support their schools. Very few authorities continued using their finances to support education for native Africans. In 1959, that type of education was extended to "non-white" universities and colleges with the Extension of University Education Act.

The University College of Fort Hare was taken over by the government and degraded to being part of the Bantu education system. It is often debated that the policy of Bantu (African) education was to direct black or non-white youth to the unskilled labor market. However, Hendrik Verwoerd, the Minister of Native Affairs, claimed that the aim was to solve South Africa's "ethnic problems" by creating complementary economic and political units for different ethnic groups.

The Act was repealed in 1979 by the Education and Training Act, which continued the system of racially segregated education. It also eliminated discrimination in tuition fees and the segregated Department of Bantu Education. It allowed the use of native tongue education until the fourth grade and limited attendance at private schools. Segregation became unconstitutional after the introduction of the Interim Constitution in 1994, and the South African Schools Act 1996 repealed most sections of the Education and Training Act.

The Bantu Education Act created a separate, inferior education system for black students. This Act aimed to ensure that black South Africans would only ever be able to work as unskilled and semi-skilled laborers, even if they were intelligent enough to become skilled. This measure kept them the servants to white South Africans.

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How Did The Bantu Education Act Affect People’s Lives? Uncovering The Impact

• August 14, 2023

Austin Finnan

In 1954, the Bantu Education Act was passed in South Africa, legally segregating the education of Black and White children. The impact of this act was far-reaching and had a negative effect on the lives of Black people in South Africa. The act limited the type of education that Black children could receive, and as a result, many Black children were not able to get a proper education. This Act also created a divide between the Black and White communities, which still exists today.

• 1 How Did The Bantu Education Act Affect People’s Lives
• 2 Impact of the Bantu Education Act on education
• 3 Social and cultural effects of the Bantu Education Act
• 4 Political implications of the Bantu Education Act
• 5 Conclusion

How Did The Bantu Education Act Affect People’s Lives

The Bantu Education Act of 1953 had a deep and lasting effect on people’s lives in South Africa . It segregated education for black students and provided a much worse quality of education for them than white students received. This meant that black students were not given the same opportunities for success, education, and advancement as white students. The Bantu Education Act also increased racial tensions and resentment amongst the black community and made them feel like second-class citizens. This led to a rise in protests and civil unrest from black people who felt they were being unfairly treated. The Bantu Education Act also contributed to South Africa’s eventual Apartheid regime, which lasted until 1994. In short, the Bantu Education Act had a devastating impact on the lives of black South Africans and continues to be felt today.

Impact of the Bantu Education Act on education

The Bantu Education Act of 1953 had a profound and long-lasting impact on the lives of South Africans , especially those of African descent. In essence, the Act sought to separate people of color from whites in education and other aspects of life. This was part of the apartheid system that was in place in South Africa during this time .

The Act led to the creation of separate schools and universities for black students, with a curriculum that was vastly inferior to that of white schools. Black students were taught a limited curriculum, with a focus on vocational skills and manual labor. This was in stark contrast to the curriculum offered at white schools, which included advanced science and technology courses. This meant that black students had a much lower chance of gaining access to higher education and, ultimately, better employment opportunities.

The Bantu Education Act also meant that black teachers had to be trained and certified by the government, which led to the formation of a black teaching profession. This created a new barrier to entry that further limited the number of black teachers who could teach in the classroom.

The overall impact of the Bantu Education Act was to create a system of segregation that would be extremely difficult to reverse, even after the end of apartheid. The Act also had a huge impact on the educational opportunities available to people of color in South Africa , with many black students having missed out on the chance to gain an education that would allow them to gain access to better job opportunities. This has had a long-lasting impact on the economic and social development of the country, and has been a major source of inequality in South Africa .

Social and cultural effects of the Bantu Education Act

The Bantu Education Act of 1953 was a watershed moment in South African history . It established a separate and inferior educational system for black South Africans , effectively entrenching the apartheid system and its attendant inequalities. The Act had far-reaching implications for South African society, as it affected a generation of people, from the way they were educated to the careers and opportunities available to them.

The Act had a profound effect on the social and cultural aspects of South African life. It forced the segregation of education, creating a two-tiered system in which the quality of education for black students was vastly inferior to that of white students. This had long-term effects on the economic and social development of black South Africans , as they were denied access to quality education and the opportunities that would have come with it.

The Act also caused a sharp decline in the quality of teaching in black schools. Teachers were poorly paid, often lacked qualifications and had limited resources. This contributed to a poor standard of education, hindering the development of critical thinking skills, which in turn had a negative impact on the social and cultural development of black South Africans .

The Act was also detrimental to the culture of South Africa as a whole. It perpetuated the apartheid system, which denied black South Africans access to the same rights and privileges as white South Africans. This had a profound effect on the culture of South Africa , as it created a culture of oppression, inequality and racism.

The Bantu Education Act had a significant impact on the lives of South African citizens . It had a wide-ranging effect on the social and cultural aspects of South African life, resulting in decreased educational opportunities and a culture of oppression. It is a reminder of the legacy of apartheid and its long-term implications for South African society.

Political implications of the Bantu Education Act

The Bantu Education Act of 1953 was a law passed by the South African government that had a profound and lasting impact on the lives of people living in the country. This act focused on segregating the educational system in South Africa , with the intention of providing inferior schooling to Black South Africans. The Act was seen as a major step in the apartheid government’s agenda to keep black South Africans subjugated and impoverished.

The Act had a devastating effect on the educational prospects of Black South Africans. The government increased the number of black schools, but these were segregated and underfunded. The curriculum was also designed to produce a subservient workforce rather than educated citizens. Black students had to adhere to a strict code of conduct, while white students were allowed to express themselves more freely. Furthermore, teachers in black schools were underpaid and often had to rely on donations from parents or other sources.

The Act had serious political implications, as it served to reinforce the apartheid government’s grip on power. By controlling the education system, the government was able to ensure that black South Africans lacked the skills and knowledge to challenge the government’s policies. This enabled the apartheid government to continue its oppressive policies without any meaningful opposition.

The Bantu Education Act also had a lasting impact on the social and economic development of South Africa . The inferior quality of education meant that black South Africans were unable to compete in the job market, leading to a widening of the economic gap between white and black South Africans. As well as this, the Act meant that black South Africans were unable to obtain higher education, leading to a lack of opportunities for social and intellectual progress.

The Bantu Education Act was a major factor in the continued oppression of black South Africans. It had serious political, social and economic implications, and its legacy can still be felt today. The Act was eventually repealed in 1994, but its damaging effects will take many more years to undo.

⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

The Bantu Education Act of 1953 had a profound impact on the lives of people in South Africa . The Act formalized the segregation of education and had a dramatic effect on the quality of education available to black South Africans. Many schools were shut down and students were forced to attend inferior and overcrowded institutions. This resulted in many students receiving an education that was far below the standards of white-only schools. Additionally, the Act included policies that put black students at a disadvantage when it came to university admissions and career opportunities.

Overall, the Bantu Education Act had a devastating effect on the lives of many South Africans. It further entrenched the inequality between white and black South Africans and contributed to the continued oppression of black South Africans. Consequently, its legacy is still felt in the country today, and it serves as a reminder of the racism and injustice that existed in South Africa during the Apartheid era.

Austin Finnan is a blogger, traveler, and author of articles on the website aswica.co.za. He is known for his travels and adventures, which he shares with his readers on his blog. Finnan has always been passionate about exploring new places, which is reflected in his articles and photographs. He is also the author of several books about travel and adventure, which have received positive reviews from critics and readers.

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