The 1956 Women’s March comprised 20 000 women fighting for free movement in South Africa. The protest was directed at dismantling the dompas system created by the apartheid regime to control the movement of non-whites. The regime utilised the dompas as one of its systematic mechanisms of racial oppression, segregation, and discrimination. The direct translation of dompas in English is ‘stupid pass’; however, the apartheid regime referred to it as ‘domestic pass’. This illustrates the derogatory and aggressive nature of this law towards non-white South Africans, as well as the lack of recognition and acknowledgement of their humanity. The dompas was imposed on people of colour, and failure to adhere to this law resulted in detention and incarceration. People of colour were banned from entering suburban white residential areas without a pass.
Qhawe lamaQhawe
This year marks 69 years since the Women's March. At the forefront of this movement were women who were not scared of the punitive aftermath of their march by the apartheid system, AboMakhulu bethu Lillian Ngoyi, Helen Joseph, Sophia Williams-De Bryn, Frances Baard, and other women whose names and contributions were not recorded in our history books. Also, it is worth acknowledging the pain, struggle, and victory of the heroines such as AboMakhulu Winnie Madikizela-Mandela, Charlotte Makgomo Maxeke, Fatima Meer, Albertina Sisulu, and Bertha Gxowa, and other women activists who fought for freedom of movement for all South Africans. These women were aware of the dangers of the patriarchal apartheid system and fought for the rights of those who were marginalised, particularly non-white South Africans. They were hurt and enraged by apartheid. They channelled their frustration into becoming the voice for those who were marginalised and advocated for the recognition of free movement for all. They fought for all non-white South Africans since the dompas rule was not only applicable to women of colour, but also applicable to men. This reflects on the sentiments of the third-wave feminist scholars who called for the recognition of various forms of oppression: racism, sexism, and classism. We need to remember and celebrate the work of our liberation heroines as they stood fearlessly and boldly against the oppressive regime that disregarded the humanity and dignity of others.
Every atom in me is tired of repeating the challenges that South African women, particularly black women, endure in various social institutions since there are no tangible resolutions. However, it would be unjust not to acknowledge and highlight some social problems confronting South African women. Although President Cyril Ramaphosa describes gender-based violence (GBV) as a
national crisis, we continue witnessing new incidents of femicide and violence against women. Between 2022 and 2023, 3 198 femicide cases were reported. Additionally, 9.9% (2 150 342) of women have experienced sexual violence in their lifetime, and 33.1% (7 310 389) of South African women aged 18 and older have reported experiencing physical violence. Often, women are violated by people who are known to them and often intimate partners. It is worth pointing out that the statistics do not account for unreported cases. Our focus is often directed to femicide, physical and sexual violence; however, there are other forms of GBV such as emotional, psychological, and economic abuse that are often not reported because they do not involve bodily harm.
The absence of biological fathers is a growing concern in South Africa. The absence of biological fathers is twofold: those who are physically, financially, and emotionally absent, and fathers who are physically present but do not offer emotional and financial support to their children. In some instances, children may reside with their biological fathers and yet have no bond or relationship with them. The
Human Sciences Research Council reports that 60% of South African children are living without their biological fathers. Additionally, only 20% of these South African children are in contact with their biological fathers only twice a week. It is worth pointing out that there are various contexts that may contribute to the absence of biological fathers. However, this paints a picture of the pain of some women endure, particularly single mothers who raise their children in the absence or without active involvement of their biological fathers, under stressful economic climate.
We have witnessed cases where mothers or primary caregivers are culprits of violence against children.
Joshlin Smith's mother Kelly Smith, was sentenced to life in prison for the kidnapping and trafficking of her daughter.
Drezene Jonkerman was sentenced to 20 years’ jail for strangling her seven-year-old son Ashwin in June 2024. These are two of many examples of violations against children irrespective of the perpetrators' gender, because we often associate social ills with men, and provide no representation of unreported cases of violations against children without social media popularity or a spotlight.
The 2025 theme of South African Women's Day is to build resilient economies for all. It is difficult to imagine how the state intends to build resilient economies while women remain vulnerable to unemployment and often occupy precarious jobs. Statistics SA’s labour force survey for the first quarter of 2025 shows that women have a higher unemployment rate at 47% compared to 39% for men. Also, the unemployment rate remains higher at 37% for black people compared to other races, while youth unemployment is another growing concern. Women are often not recognized in leadership positions as compared to their men counterparts. There is a lack of faith in women’s capabilities and competency to occupy leadership positions. In some cases, there is an covert expectation for women relating building a successful career and postponing starting family. It is evident that women still find themselves on the economic margins of the country. Building resilient economies is a difficult vision to realise due to the current economic climate.
Nizalwa Ngobani
The song “
Nizalwa Ngobani” was released in 2006 by
Thandiswa Mazwai, 12 years into the democratic dispensation. South Africans still hoped for better life prospects and freedom for all at that time. It was in that year that
President Thabo Mbeki emphasised the importance of national unity, economic freedom, and South Africa's participation in global affairs. The lyrics of this song and the year of its release show that Thandiswa foresaw the challenges ahead. One could argue that she was ahead of her time. This is a prophetic song describing the current events in our country. She starts the song by reminding us that society evolves and that notable activists of the liberation struggle would one day not be in our midst to retell the painful history that led to freedom. South Africans dreamed of better living conditions; hence, Thandiswa refers to our dreams of liberty as being valuable and embedded in abundance. However, she alludes to the loss of integrity and revolutionary spirit that has now become the norm.
Additionally, she foresaw that children of the soil would one day forget about those who birthed freedom for all, and some would not be concerned about preserving liberty for all. Thandiswa sings about the grief women experience daily due to the systematic and patriarchal violation we continue to experience. This is an awakening song for us to remember that fierce heroines birthed democracy. This song calls for reflection and introspection for all South Africans to fight the hostility women face daily. May we not forget AmaQhawe, who were instrumental in the fight for freedom of movement and freedom for all since South African women do not have the privilege of freedom . The current climate for women in South Africa does not warrant a celebratory moment but rather one to remember those who fought for us.
“The world changes, revolutionaries die,
And the children forget,
The ghetto is our first love,
And our dreams are drenched in gold,
Are the beautiful ones really dead,
You don't know who you were born to - Nizilibel'uba nizalwa ngobani,
Their mother's grief was for the days of their lives - Intlungu zonina belilel'intsuku zobomi babo,
Befel'ilizwe lakho.” - Thandiswa Mazwai