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26 April 2021 | Story Prof Chitja Twala | Photo Sonia Small
Prof Chita Twala
Prof Chitja Twala is an Associate Professor of History and Vice-Dean in the Faculty of the Humanities at the University of the Free State and writes in his personal capacity.

In South Africa, the month of April is referred to as Freedom Month with 27 April known as Freedom Day. In celebrating and commemorating this day in 2021, it is important to acknowledge the role of the contribution of safe houses to the liberation struggle. The safe houses were sometimes referred to as ‘hosting or transit’ houses. The relative dearth in academic research and the scrutiny of those houses cannot be left unattended. This academic investigation attempts to contribute to the South African historiography on cross-border politics and that of liberation struggle studies.

After the banning of liberation movements/organisations such as the African National Congress (ANC), the Pan Africanist Congress (PAC) and others by the apartheid regime in the 1960s, these movements established networks of safe houses inside and outside the country. However, in response to this, the regime stepped up its repression by targeting such houses to destabilise the underground activities of the liberation movements.

The significance of the contribution of safe houses to the liberation struggle

Therefore, it is against this background that this article briefly considers highlighting the significance of the contribution of safe houses to the country’s struggle for liberation. In counter-acting the apartheid regime’s efforts, the liberation movements embarked on tightening security measures around safe houses for those using them. These measures amongst other things included, first, that the political cross-border activities were determined by a few individuals within certain ‘cells’. These ‘cell’ leaders were responsible for masterminding the exile routes of those escaping the country.

Second, for security reasons, the owners of these houses and host families were not identified. The houses would mainly be known only to the ‘cell’ leaders. The duration of staying in these safe houses was also determined by those in leadership. Third and lastly, in most cases the political activists who used these houses were not familiar with the territory; thus, tracking their location was not an easy task. Furthermore, the apartheid agents also battled to track their routes into exile because of the limited information of how and where they stayed in transit in the north of the continent. On many occasions, the safe houses were located in towns near the border of South Africa and the intended host country. Ronnie Kasrils remembers meeting Nelson Mandela for the first time in July 1962 in a small safe house in Durban. He recalls that the house belonged to a worker.

In Lesotho there was Maleseka Kena and her husband Jacob Kena who resided in the small village of Tsoelike in the Qacha’s Neck district. Jacob Kena was an influential member of the Communist Party of Lesotho. They used their house as a safe place for South African political activists coming into the area. Although Maleseka was not actively involved in politics, she was sympathetic to the ANC liberation cause. John Aerni-Flessner notes the following about her: ‘Maleseka Kena’s  life story, child-rearing, border-crossing, refugee-smuggling, and political involvement as a woman in rural Lesotho turned out to be more compelling from the standpoint of understanding how apartheid and issues of local identity impacted lives in communities of the periphery of the apartheid state. She channelled her political work into groups on both sides of the South Africa/Lesotho border’.

Raids and attacks on safe houses

As mentioned previously, the apartheid regime launched raids and attacks on some of the safe houses. For example, on 30 January 1981 the South African Defence Force (SADF) raided safe houses in Matola, a suburb on the outskirts of Maputo (Mozambique). These safe houses served as transit points for uMkhonto WeSizwe (MK) cadres. During the raid 12 MK members and one Mozambican citizen were killed. Another MK member, Mduduzi Sibanyoni, later died of injuries sustained during the raid. On 9 December 1982 the SADF launched another attack in Maseru (Lesotho). The ‘Moscow House’ which was used as a transit camp in Lesotho became a target of the SADF. This raid was unofficially referred to as ‘Operation Blanket’. In this raid 12 Lesotho nationals and 30 South Africans were killed. Attacks on safe houses in neighbouring states showed the disregard by the apartheid regime for their sovereignty. This was to instil fear in the governments of neighbouring countries so they would desist from supporting the liberation movements. The raid in Lesotho was condemned by the Commonwealth as an infringement of the territorial integrity of the sovereign states. Not only were the safe houses or camps targets, but also offices belonging to the liberation movements. The raid in Gaborone (Botswana) on 14 June 1985 was on the office of MK. This raid was dubbed ‘Operation Plecksy’. During this raid 12 people were killed and only five were members of the ANC.

In Manzini (Swaziland), house number 43 Trelawney Park, a four-bedroomed house belonging to Buthongo and Rebecca Makgomo Masilela provided shelter for ANC members. Masilela’s house was commonly known as KwaMagogo. The house was frequented by the likes of Jacob Zuma during his underground operations in Swaziland. Others who used the house during their operations were Thabo Mbeki and Glory September. In the vicinity was the ‘White House’ which was established by John Nkadimeng on his arrival in the country in 1976. Another safe house in Swaziland was ‘Come Again’ in Fairview.

In Botswana, a kingpin in accommodating political activists crossing into the country from South Africa was Fish Keitsing. He was a Botswana-born ANC activist who was responsible for establishing The Road to Freedom. He came to South Africa at the age of 23 as a migrant worker and joined the ANC in 1949, later becoming the leader of the Newclare Congress Branch and was its volunteer-in-chief during the 1952 Defiance Campaign. He was charged along with others in the Treason Trial of 1959-1961 and was later deported to Botswana. Before he left South Africa, Walter Sisulu asked him to set up a safe house in Lobatse. Assisted in his task of controlling the Road to Freedom were other ANC activists, including Free State-born Dan Tloome, Michael Dingake, Mack Mosepeli and Mpho Motsamai.

Although this article samples just a few of these safe houses and the role the owners played in assisting South African political activists en route to exile, more is still to be academically recorded in this regard.

* Chitja Twala is an Associate Professor of History and Vice-Dean in the Faculty of the Humanities at the University of the Free State and writes in his personal capacity

News Archive

Premiere of the documentary on King Moshoeshoe - Address by the Rector
2004-10-14

Address by the rector and vice-chancellor of the University of the Free State, prof Frederick Fourie, at the premiere of the documentary on King Moshoeshoe, Wednesday 13 October 2004

It is indeed a privilege to welcome you at this key event in the Centenary celebrations of the University of the Free State.

We are simultaneously celebrating 100 years of scholarship with 10 years of democracy

Today is a very important day with great significance for the University. This Centenary is not merely a celebration of an institution of a certain age. It is a key event in this particular phase of our history, in our transformation as an institution of higher learning, in taking the creation of a high-quality, equitable, non-racial, non-sexist, multicultural and multilingual university seriously.

This is about building something new out of the old, of creating new institutional cultures and values from diverse traditions.

It is about learning together - as an higher education institution - about who we are where we come from – to decide where we are going.

It is about merging the age-old tradition of the university, of the academic gown, with the Basotho blanket, the symbol of community engagement.

Then why is it important that we remember Moshoeshoe, where does he fit into our history?

In the Free State province, where large numbers of Basotho and Afrikaners (and others) now live together, a new post-apartheid society is being built in the 21st century.

The challenge is similar to that faced by Moshoeshoe 150 years ago. As you will see tonight, he did a remarkable thing in forging a new nation out of a fragmented society. He also created a remarkable spirit of reconciliation and a remarkable style of leadership.

Not all people in South Africa know the history of Moshoeshoe. Many Basotho – but not all – are well versed in the history of Moshoeshoe, and his name is honoured in many a street, town and township. Many white people know very little of him, or have a very constrained or even biased view of his role and legacy. In Africa and the world, he his much less known than, for instance, Shaka. (In Lesotho, obviously, he is widely recognised and praised.)

We already benefit from his legacy: the people of the Free State share a tradition of moderation and reconciliation rather than one of aggression and domination.

With Moshoeshoe, together with Afrikaner leaders and reconciliators such as President MT Steyn and Christiaan de Wet, we have much to be thankful for.

Our challenge is take this legacy further: to forge a new society in which different cultural, language and racial groups – Basotho, Afrikaners and others – will all feel truly at home.

Bit by bit, on school grounds, on university campuses, in each town and city, people must shape the values and principles that will mould this new non-racial, multicultural and multilingual society.

A shared sense of history, shared stories and shared heroes are important elements in such a process.

Through this documentary film about King Moshoeshoe, the UFS commits itself to developing a shared appreciation of the history of this country and to the establishment of the Free State Province as a model of reconciliation and nation-building.

Moshoeshoe is also a strong common element, and binding factor, in the relationship between South Africa / the Free State, and its neighbour, Lesotho.

For the University of the Free State this also is an integral part of real transformation – of creating a new unity amidst our diversity.

Transformation has so many aspects: whilst the composition of our student and staff populations have been changing, many other things change at the same time: new curricula, new research, new community service learning projects.

In also includes creation of new values, new (shared) histories, new (shared) heroes.

It includes the incorporation of the Qwaqwa campus, which serves a region where so many of the children of Moshoeshoe live, including her majesty Queen Mopeli.

We see in Moshoeshoe a model of African leadership – of reconciliation and nation-building – that can have a significant impact in South Africa and Africa as a whole.

We also find in the legacy of King Moshoeshoe the possibility of an “founding philosophy”, or “defining philosophy”, for the African renaissance.

To develop this philosophy, we must gain a deeper understanding of what really happened there, of his role, of his leadership.

Therefore the University of the Free State will encourage and support further research into the history, politics and sociology of the Moshoeshoe period, including his leadership style.

We hope to do this in partnership with National University of Lesotho.

The Moshoeshoe documentary is one element of a long-term project of the UFS. The other elements of the project that we are investigating are possible PhD-level research; a possible annual Moshoeshoe memorial lecture on African leadership; and then possible schools projects and other ways and symbols of honouring him.

It is my sincere wish that all communities of the Free State and of South Africa will be able to identify with the central themes of this documentary, and develop a shared appreciation for leaders such as King Moshoeshoe and the legacy of peace, reconciliation and nation-building that they have left us.

Prof. Frederick Fourie
Rector and Vice-Chancellor
University of the Free State
13 October 2004.

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