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21 September 2023 | Story Motsaathebe Serekoane | Photo supplied
Motsaathebe Serekoane
Motsaathebe Serekoane is a Lecturer and BSocSc Programme Director, Department of Anthropology, UFS.

Opinion Article by Motsaathebe Serekoane, Lecturer and BSocSc Programme Director, Department of Anthropology, University of the Free State.


It is our heritage space; it is my private property: the challenge of access to heritage sites on privately owned land. 

The Free State's sacred valleys represent not only our heritage space but also private property. This dual nature presents a challenge in terms of gaining access to heritage sites situated on privately owned land.

Following the enactment of the country's constitution in 1996, segregation boundaries were abolished, granting public access to spaces that were once restricted. Evidence indicates an increase in accessibility to spaces that were traditionally exclusive. However, despite the ideals of inclusion and participation enshrined in the Constitution, property ownership practices and the right to restrict access continue to render sacred natural sites inaccessible to pilgrims. 

Sacred natural sites hold spiritual significance for people, transcending intrinsic or instrumental value. They are culturally and historically significant for people seeking to reconnect with their ancestors, undergo spiritual cleansing, receive training in spiritual healing and ask for guidance and forgiveness. For the Basotho people, the natural environment is an aspect of material reality through which the sacred is manifested. As such, they have returned to reclaim sacred spaces through spiritual journeys to sites like Mantsopa at Modderpoort, Mautse and Nkokomohi Valley near Rosendal, Motouleng near Clarens, and Witsie’s Cave in Qwaqwa.

Ownership rights and reserved rights vs access rights

The conflict between farm owners and pilgrims began when the former claimed exclusive ownership rights and reserved rights to access, while the latter only sought access rights without contesting ownership. According to Section 27 Subsection 8 of the National Heritage Resources Act, 25 1999 (NHRA), a site of significance can be nominated for declaration by the provincial or national heritage body. All the relevant sites were nominated at various times over the past decade and received provisional protection, but they were never formally declared. As a result, these sites have only enjoyed informal and provisional formal protection. In the case of informal heritage sites like Mautse and Motouleng, the private property owners have the legal right to deny entry to their properties and, consequently, the sacred sites.

Land regulation, particularly the Enlightenment-era separation of culture from nature, and the introduction of private ownership and commodification of nature in what were once  ‘traditional’ landscapes, in the African context, have placed many of the sacred sites under a terminal threat over the years. The complexities surrounding the sites persist, as seen in the closure of Mautse in 2016 due to a change in farm ownership. In 2020, Motouleng was also closed, with police forcefully evicting pilgrims on-site at the start of the hard lockdown of the COVID-19 pandemic outbreak. Furthermore, the structures within Motouleng Cave were destroyed by fire.

In recent years, the recognition of consequences for the affected communities and society at large due to the continued loss of sacred places, along with the role and function of pilgrimage to these sites, and related spiritual practices, has been growing. Urgent action from stakeholders at all levels, from international agencies to the local communities, is increasingly advocated to protect this heritage. The closure or denial of access to sacred sites is spreading rapidly. On 4 August 2023, the following access request was made: 

“We were asking for access to pray by the cave called Lehaha la Makhakha in Bothaville tomorrow. We spoke to the owner, but he refused to give us access. His reason for refusing is that other people are using candles which may cause fire and damage to the property, but we didn’t use candles even on 1 July 2023 we prayed, and no damages were incurred. The neighbourhood watch can attest to that. We have been using the prayer cave since 2016. We ask permission to pray.”

We need to dialogue

The conflict between the right to ownership and the right to access is a complex challenge, not only from the legal point of view but also considering South Africa’s complicated history and the cultural differences and contestations that exist. To address the past inequalities, the NHRA provides for the expropriation, subject to compensation, of private property ‘for conservation or any other purpose under this Act if that purpose is public or is in the public interest’, as outlined in Section 46(1). This aligns with Sections 25(2) and (3) of the Constitution (1996), which specify various conditions and circumstances to be considered regarding compensation amounts. Subsection (4) defines public interest to include “the nation’s commitment to land reform, and to reforms to bring about equitable access to all South Africa’s natural resources”. There is no doubt that the sacred sites serve a public interest, aligning effectively with the theory of commons. This has two implications: firstly, sacred natural sites are a kind of commons that cannot be privatized as they cannot have one exclusive owner. Secondly, sacred natural sites need to possess some kind of public property status to be accessible to all potential visitors who may have relational values regarding that site. 

What does this mean for promises of the Constitution and the National Heritage Resources Act? While we are enjoying a braai, let us also remember we need to dialogue on matters that continue to undermine the realisation of the idealism of heritage as cultural capital. This can help South Africa define its cultural identity, build the nation, affirm our diverse cultures, facilitate healing and material and symbolic restitution, and in doing so, shape our national character. 

News Archive

Researcher in mathematics ranks among world’s top peer reviewers
2016-10-07

Description: Abdon Peer Review Tags: Abdon Peer Review

Prof Abdon Atangana, from the UFS Institute
for Groundwater Studies.
Photo: Johan Roux

Thirty-year-old Prof Abdon Atangana has received the prestigious Sentinels of Science Award 2016. This award honours the highest achievers in peer review across the world’s journals. The elite contributors to scholarly peer review and editorial pursuits internationally are also honoured with this award. Recipients have demonstrated an outstanding, expert commitment to protecting the integrity and accuracy of published research in their field.

Prof Atangana, who ranks number one in the mathematics discipline with a merit of 324, is a professor at the Institute for Groundwater Studies at the University of the Free State (UFS).

He is editor of 17 international journals, editor-in-chief of two international journals and also reviewer of more than 200 international accredited journals. He has been lead and guest editor of some special issues. He is also editor of 19 journals of applied mathematics and mathematics and has presented and participated in more than 20 international conferences.

Prof Atangana’s research interests are methods and applications of partial and ordinary differential equations, fractional differential equations, perturbations methods, asymptotic methods, iterative methods, and groundwater modelling.

“Editors in more than 100 journals
trust my opinion to assess
whether a submitted paper
can be published or not.”

Peer review requires a respected expert in a given field

According to the professor, reviewers play a central role in scholarly publishing. “In the academic field, peer review is the process of subjecting an author’s scholarly work, research, or ideas to the scrutiny of others who are experts in the same field, before a paper describing this work is published in a journal or as a book. The peer review process helps the publisher to decide whether the work should be accepted, considered acceptable with revisions, or rejected.

“Peer review requires a respected expert in a given field, who is qualified and able to perform the review in a given timeframe. Due to the impact of my research papers in the field of mathematics and applied mathematics, and also my international recognition in the field of applied mathematics, many editors in more than 100 journals of applied mathematics trust my opinion to assess whether a submitted paper in a given journal of mathematics and applied mathematics can be published or not. Only this year I was able to review more than 100 papers from different journals of applied mathematics, applied physics, mathematics, engineering and hydrology,” he said.

A successful peer reviewer displays passion for the development of science

Key to his success as peer reviewer is his passion for the development of science, his ability to write fair reports about a given manuscript, as well as his knowledge on what has been done and what are the challenges in a given field to be able to give a report that will help the advancement of science.

Currently he is developing new mathematics tools that will be used to accurately model statistical problems as well as physical problems with many layers.

“To be the number one peer reviewer in the world in mathematics is a product of love, patience and determination to enhance science,” Prof Atangana said.

His advice to young researchers is to put their trust in God and to work hard. “Not necessarily for money but for love because the future of Africa is in the hands of young Africans,” he said.

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