Soweto Quotes

In America the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto.

Nearly one million people lived in Soweto. Ninety-nine point nine percent of them were black—and then there was me. I was famous in my neighborhood just because of the color of my skin. I was so unique people would give directions using me as a landmark. “The house on Makhalima Street. At the corner you’ll see a light-skinned boy. Take a right there.” Whenever

None of them had cars, either. There was no future in which most of these families would ever have cars. There was maybe one car for every thousand people, yet almost everyone had a driveway. It was almost like building the driveway was a way of willing the car to happen. The story of Soweto is the story of the driveways. It’s a hopeful place. —

I cherish my own freedom dearly, but I care even more for your freedom. From a response to an offer of conditional freedom, read by Zindzi Mandela at a rally, Jabulani Stadium, Soweto, South Africa,

As a kid I understood that people were different colors, but in my head white and black and brown were like types of chocolate. Dad was the white chocolate, mom was the dark chocolate, and I was the milk chocolate. But we were all just chocolate. I didn’t know any of it had anything to do with “race.” I didn't know what race was. My mother never referred to my dad as white or to me as mixed. So when the other kids in Soweto called me "white", even though I was light brown, I just thought that they had their colors mixed up, like they hadn't learned them properly. "Ah, yes, my friend. You've confused aqua with turquoise. I can see how you made that mistake. You're not the first.

In Soweto you were always hearing about men getting doused with pots of boiling water - often a woman's only recourse. And men were lucky if it was water. Some women used cooking oil. Water was if the woman wanted to teach her man a lesson. Oil meant she wanted to end it.

The fact that I grew up in a world run by women was no accident. Apartheid kept me away from my father because he was white, but for almost all the kids I knew on my grandmother’s block in Soweto, apartheid had taken away their fathers as well, just for different reasons.

Alex and Soweto have always had a huge rivalry. Soweto was seen as the snobbish township and Alexandra was seen as the gritty and dirty township.

Afterward, I jokingly asked Salim why the children of Soweto were so weird. “They see schoolwork as a privilege,” he replied, “one that many of their parents did not have.” When I returned to Harvard two weeks later, I saw students complaining about the very thing the Soweto students saw as a privilege. I started to realize just how much our interpretation of reality changes our experience of that reality.

My mom raised me as if there were no limitations on where I could go or what I could do. When I look back I realize she raised me like a white kid—not white culturally, but in the sense of believing that the world was my oyster, that I should speak up for myself, that my ideas and thoughts and decisions mattered. We tell people to follow their dreams, but you can only dream of what you can imagine, and, depending on where you come from, your imagination can be quite limited. Growing up in Soweto, our dream was to put another room on our house. Maybe have a driveway. Maybe, someday, a cast-iron gate at the end of the driveway. Because that is all we knew. But the highest rung of what’s possible is far beyond the world you can see. My mother showed me what was possible. The thing that always amazed me about her life was that no one showed her. No one chose her. She did it on her own. She found her way through sheer force of will.

Soweto was designed to be bombed—that’s how forward-thinking the architects of apartheid were. The township was a city unto itself, with a population of nearly one million. There were only two roads in and out. That was so the military could lock us in, quell any rebellion. And if the monkeys ever went crazy and tried to break out of their cage, the air force could fly over and bomb the shit out of everyone. Growing up, I never knew that my grandmother lived in the center of a bull’s-eye. In

Do you understand me, good people? Do you understand now why it is not as easy as it used to be to sit behind that desk and learn only what Oom Dawie has decided I must know? My head is rebellious. It refuses now to remember when the Dutch landed, and the Huguenots landed, and the British landed. It has already forgotten when the old Union become the proud young Republic. But it does know what happened in Kliptown in 1955, in Sharpville on 21st March, 1960, and in Soweto on the 16th of June 1976. Do you? Better find out because those are dates your children will have to learn one day. We don't need the Zolile classrooms any more. We know now what they really are ... traps which have been carefully set to catch our minds, our souls. No, good people. e have woken up at last.We have found another school ... the streets, the little rooms, the funeral parlours of the location ... anywhere the people meet and whisper names we have been told to forget, the dates of events they try to tell us never happened, and the speeches they try to say were never made. Those are the lessons we are eager and proud to learn, because they are lessons about our history, about our heroes. But the time for whispering them is past. Tomorrow we start shouting. AMANDLA!

So many black families spend all of their time trying to fix the problems of the past. That is the curse of being black and poor, and it is a curse that follows you from generation to generation. My mother calls it “the black tax.” Because the generations who came before you have been pillaged, rather than being free to use your skills and education to move forward, you lose everything just trying to bring everyone behind you back up to zero. Working for the family in Soweto, my mom had no more freedom than she’d had in Transkei, so she ran away. She ran all the way down to the train station and jumped on a train and disappeared into the city, determined to sleep in public restrooms and rely on the kindness of prostitutes until she could make her own way in the world. —

We tell people to follow their dreams, but you can only dream of what you can imagine, and, depending on where you come from, your imagination can be quite limited. Growing up in Soweto, our dream was to put another room on our house. Maybe have a driveway. Maybe, someday, a cast-iron gate at the end of the driveway. Because that is all we knew. But the highest rung of what's possible is far beyond the world you can see.

As a kid I understood that people were different colors, but in my head white and black and brown were like types of chocolate. Dad was the white chocolate, mom was the dark chocolate, and I was the milk chocolate. But we were all just chocolate. I didn’t know any of it had anything to do with “race.” I didn’t know what race was. My mother never referred to my dad as white or to me as mixed. So when the other kids in Soweto called me “white,” even though I was light brown, I just thought they had their colors mixed up, like they hadn’t learned them properly.

It is so easy, from the outside, to put the blame on the woman and say, "You just need to leave." It's not like my home was the only home where there was domestic abuse. It's what I grew up around. I saw it in the streets of Soweto, on TV, in movies. Where does a woman go in a society where that is the norm? When the police won't help her? When her own family won't help her? Where does a woman go when she leaves one man who hits her and is just as likely to wind up with another man who hits her, maybe even worse than the first? Where does a woman go when she's single with three kids and she lives in a society that makes her a pariah for being a manless woman? Where she's seen as a whore for doing that? Where does she go? What does she do?

You can be all you want to be, even if the odds are against you. For it is in the darkest hours that the smallest light shines the brightest.

After all these years, I still was not good enough for Scrooge.

Samuel wrote his love letter to Manson Nandela in Soweto City.

There is something magical about Soweto. Yes, it was a prison designed by our oppressors, but it also gave us a sense of self-determination and control. Soweto was ours. It had an aspirational quality that you don’t find elsewhere. In America the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto.

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Some years ago a leading media personality had a high-level conference in Aspen, Colorado, on the topic of evil. (Shouldn’t that meeting have been held elsewhere? South Los Angeles or Soweto?) The outcome was that one or two participants out of a large group thought that there was such a thing as evil. But most were either noncommittal on the point or certain that evil did not exist at all. When you heard their comments it was clear that they simply could not conceptualize the evil to be seen flourishing abundantly around them in the twentieth century. One of the most glaring evidences of the bankruptcy of contemporary ethical thinking is that it cannot deal with evil. A recent proposal to found a field of “Evil Studies” within academia will not be enthusiastically received.7 We should be very sure that the ruined soul is not one who has missed a few more or less important theological points and will flunk a theological examination at the end of life. Hell is not an “oops!” or a slip. One does not miss heaven by a hair, but by constant effort to avoid and escape God. “Outer darkness” is for one who, everything said, wants it, whose entire orientation has slowly and firmly set itself against God and therefore against how the universe actually is. It is for those who are disastrously in error about their own life and their place before God and man.8 The ruined soul must be willing to hear of and recognize its own ruin before it can find how to enter a different path, the path of eternal life that naturally leads into spiritual formation in Christlikeness.

The weekly show View on Africa was what first gave her the insight that there was a world outside Soweto. It wasn’t necessarily more beautiful or more promising. But it was outside Soweto. Such

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In America the dream is to make it out of the ghetto. In Soweto, because there was not leaving the ghetto, the dream was to transform the ghetto.

Having both normal eyes doesn't necessarily mean ability to see. There are so many individuals with both normal eyes, such powerful potential to see... But they can't see anything.

You cannot solve current problems using a previously failed fomula.

Every farmer knows this, you can't continue irrigating when nothing comes out after a while. Otherwise you're wasting water. Similar is to love, if you pursue someone that can't respond to the amount of energy you provide towards them, then you need to let go.

In America the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto. For the million people who lived in Soweto, there were no stores, no bars, no restaurants. There were no paved roads, minimal electricity, inadequate sewerage. But when you put one million people together in one place, they find a way to make a life for themselves. A black-market economy rose up, with every type of business being run out of someone’s house: auto mechanics, day care, guys selling refurbished tires.

Soweto township was a city unto itself, with a population of nearly one million. There were only two roads in and out. That was so the military could lock us in, quell any rebellion. And if the monkeys ever went crazy and tried to break out of their cage, the air force could fly over and bomb everyone to oblivion. Growing up, I never knew that my grandmother lived in the center of a bull’s-eye.

There is something magical about Soweto. Yes, it was a prison designed by our oppressors, but it also gave us a sense of self-determination and control. Soweto was ours. It had an aspirational quality that you don’t find elsewhere. In America, the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto.

It was almost like building the driveway was a way of willing the car to happen. The story of Soweto is the story of the driveways. It’s a hopeful place. —

I’d had run-ins with the cops in Alexandra, in Soweto, but it was always more about the circumstance: a party getting shut down,

It was almost like building the driveway was a way of willing the car to happen. The story of Soweto is the story of the driveways. It’s a hopeful place.

On the same day, a bunch of school-aged adolescents in Soweto got tired of the government’s latest idea: that their already inferior education should henceforth be conducted in Afrikaans. So the students went out into the streets to air their disapproval. They were of the opinion that it was easier to learn something when one understood what one’s instructor was saying. And that a text was more accessible to the reader if one could interpret the text in question. Therefore—said the students—their education should continue to be conducted in English. The surrounding police listened with interest to the youth’s reasoning, and then the argued the government’s point in that special manner of the South African authorities. By opening fire. Straight into the crowd of demonstrators. Twenty-three demonstrators died more or less instantly. The next day, the police advanced their argument with helicopters and tanks. Before dust had settled, another hundred human lives had been extinguished. The City of Johannesburg’s department of education was therefore able to adjust Soweto’s budgetary allocations downward, citing lack of students.

For the million people who lied in Soweto, there were no stores, no bars, no restaurants. There were no paved roads, minimal electricity, inadequate sewerage. But when you put one million people together in one place, they find a way to make life for themselves.

There was one month I’ll never forget, the worst month of my life. We were so broke that for weeks we ate nothing but bowls of marogo, a kind of wild spinach, cooked with caterpillars. Mopane worms, they’re called. Mopane worms are literally the cheapest thing that only the poorest of poor people eat. I grew up poor, but there’s poor and then there’s “Wait, I’m eating worms.” Mopane worms are the sort of thing where even people in Soweto would be like, “Eh … no.” They’re these spiny, brightly colored caterpillars the size of your finger. They’re nothing like escargot, where someone took a snail and gave it a fancy name. They’re fucking worms. They have black spines that prick the roof of your mouth as you’re eating them. When you bite into a mopane worm, it’s not uncommon for its yellow-green excrement to squirt into your mouth. For a while I sort of enjoyed the caterpillars. It was like a food adventure, but then over the course of weeks, eating them every day, day after day, I couldn’t take it anymore. I’ll never forget the day I bit a mopane worm in half and that yellow-green ooze came out and I thought, “I’m eating caterpillar shit.” Instantly I wanted to throw up. I snapped and ran to my mom crying. “I don’t want to eat caterpillars anymore!” That night she scraped some money together and bought us chicken. As poor as we’d been in the past, we’d never been without food. That was the period of my life I hated the most—work all night, sleep in some car, wake up, wash up in a janitor’s sink, brush my teeth in a little metal basin, brush my hair in the rearview mirror of a Toyota, then try to get dressed without getting oil and grease all over my school clothes so the kids at school won’t know I live in a garage. Oh, I hated it so much. I hated cars. I hated sleeping in cars. I hated working on cars. I hated getting my hands dirty. I hated eating worms. I hated it all.

It is so easy, from the outside, to put the blame on the woman and say, “You just need to leave.” It’s not like my home was the only home where there was domestic abuse. It’s what I grew up around. I saw it in the streets of Soweto, on TV, in movies. Where does a woman go in a society where that is the norm? When the police won’t help her? When her own family won’t help her? Where does a woman go when she leaves one man who hits her and is just as likely to wind up with another man who hits her, maybe even worse than the first? Where does a woman go when she’s single with three kids and she lives in a society that makes her a pariah for being a manless woman? Where she’s seen as a whore for doing that? Where does she go? What does she do?

America the dream is to make it out of the ghetto. In Soweto, because there was no leaving the ghetto, the dream was to transform the ghetto.

the research and experiences of privileged American college students and wealthy, powerful business leaders seemed inappropriate. So I tried to open a dialogue. Struggling for points of common experience, I asked in a very clearly tongue-in-cheek tone, “Who here likes to do schoolwork?” I thought the seemingly universal distaste for schoolwork would bond us together. But to my shock, 95 percent of the children raised their hands and started smiling genuinely and enthusiastically. Afterward, I jokingly asked Salim why the children of Soweto were so weird. “They see schoolwork as a privilege,” he replied, “one that many of their parents did not have.” When I returned to Harvard two weeks later, I saw students complaining about the very thing the Soweto students saw as a privilege. I started to realize just how much our interpretation of reality changes our experience of that reality. The students who were so focused on the stress and the pressure—the ones who saw learning as a chore—were missing out on all the opportunities right in front of them. But those who saw attending Harvard as a privilege seemed to shine even brighter. Almost unconsciously at first, and then with ever-increasing interest, I became fascinated with what caused those high potential individuals to develop a positive mindset to excel, especially in such a competitive

Afterward, I jokingly asked Salim why the children of Soweto were so weird. “They see schoolwork as a privilege,” he replied, “one that many of their parents did not have.” When I returned to Harvard two weeks later, I saw students complaining about the very thing the Soweto students saw as a privilege. I started to realize just how much our interpretation of reality changes our experience of that reality. The students who were so focused on the stress and the pressure—the ones who saw learning as a chore—were missing out on all the opportunities right in front of them. But those who saw attending Harvard as a privilege seemed to shine even brighter.

We had entered the museum together, but soon I was separated from the group. I lingered near the start of the display, fascinated as well as repelled, transported to the days of my youth in Rhodesia, as I listened to an interview. It was a filmed interview, on a loop, and so the images and the words recurred at regular intervals. A white woman, in her mid-thirties, speaking with those clipped southern African vowels, was setting out her concerns about majority rule. I cannot remember any more detail. But in familiar code-word language, in a reasonable tone, quite matter of fact, as if spelling out the obvious, she justified an evil system. Over, and over, and over again. It became the voice I had heard throughout my youth, and beyond. I watched and listened, mesmerised by this voice from the fifties. Then it hit me. I was overwhelmed by a great wash of sadness for generations lost during the scourge of apartheid. Not just for the millions who died, directly or indirectly, victims of war or preventable disease; but for the might-have-beens, the should-have-beens, the could-have-beens: the unread writers, the unheard musicians, the uncelebrated athletes, the talented and the ordinary – lost to Africa, lost to the world, sacrificed to prejudice. Suddenly and unexpectedly, I was weeping. Or to put it bluntly, I sobbed. There was none of the dignity that can be associated with the word ‘weep’. These were not discreet tears, not dignified drops, rolling down my cheeks. My shoulders shook and my nose ran copiously.

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