The apartheid regime in South Africa began in 1948 and lasted until 1994. It involved a system of institutionalized racial segregation, violence, terror, and white supremacy, and placed all political power in the hands of a white minority. Opposition to apartheid manifested in a variety of ways, including boycotts, non-violent protests, and armed resistance. Music played a large role in the movement against apartheid within South Africa, as well as in international opposition to apartheid. The impacts of songs opposing apartheid included raising awareness, generating support for the movement against apartheid, building unity within this movement, and "presenting an alternative vision of culture in a future democratic South Africa."
The lyrical content and tone of this music reflected the atmosphere that it was composed in. The protest music of the 1950s, soon after apartheid had begun, explicitly addressed peoples' grievances over pass laws and forced relocation. Following the Sharpeville massacre in 1960 and the arrest or exile of a number of leaders, songs became more downbeat, while increasing censorship forced them to use subtle and hidden meanings. Songs and performance also allowed people to circumvent the more stringent restrictions on other forms of expression. At the same time, songs played a role in the more militant resistance that began in the 1960s. The Soweto uprising in 1976 led to a renaissance, with songs such as "Soweto Blues" encouraging a more direct challenge to the apartheid government. This trend intensified in the 1980s, with racially mixed fusion bands testing the laws of apartheid, before these were dismantled with the release of Nelson Mandela in 1990 and the eventual restoration of majority rule in 1994. Anti-apartheid music within South Africa faced significant censorship from the government, including through the South African Broadcasting Corporation; additionally, musicians opposing the government faced threats, harassment, and arrests.
Musicians from other countries also participated in the resistance to apartheid, both by releasing music critical of the South African government, and by participating in a cultural boycott of South Africa from 1980 onward. Examples included "Biko" by Peter Gabriel, "Sun City" by Artists United Against Apartheid and a concert in honour of Nelson Mandela's 70th birthday. Prominent South African musicians such as Miriam Makeba and Hugh Masekela, forced into exile, also released music critical of apartheid. This music had a significant impact on Western popular culture, contributing to the "moral outrage" over apartheid. Scholars have stated that anti-apartheid music within South Africa, although it received less attention worldwide, played an equally important role in putting pressure on the South African government.
Background and origins
Racial segregation in South Africa began with the arrival of Dutch colonists in South Africa in 1652, and continued through centuries of British rule. Racial separation increased greatly after the British took complete control over South Africa in the late 19th century, and passed many laws in the early 1900s to separate racial groups. The 1923 Natives (Urban Areas) Act forced black South Africans to leave cities unless they were there to work for white people, and excluded them from any role in the government. The system of apartheid was implemented by the Afrikaner National Party (NP) after they were voted into power in 1948, and remained in place for 46 years. The white minority held all political power during this time. "Apartheid" meant "separateness" in the Afrikaans language, and involved a brutal system of racial segregation. Black South Africans were compelled to live in poor townships, and were denied basic human rights, based on the idea that South Africa belonged to white people. A prominent figure in the implementation of the apartheid laws was Hendrik Verwoerd, who was first Minister for Native Affairs and later Prime Minister in the NP government.
This system faced significant resistance both within and outside South Africa. Opposition outside the country often took the form of boycotts of South Africa. Within the country, resistance ranged from loosely organised groups to tightly knit ones, and from non-violent protests to armed opposition from the African National Congress. Music played a large role in this resistance. Music had been used in South Africa to protest racial segregation before apartheid began in 1948. The ANC, founded in 1912, would begin and end its meetings with its anthem "Nkosi Sikelel' iAfrika", an early example of music in the resistance to racial segregation. R. T. Caluza's "iLand Act", which protested the Native Land Act, was also adopted as an anthem by the ANC. Commentator Michela Vershbow writes that the music of the movement against apartheid and racial segregation "reflected [the] widening gap" between racial groups and was also an attempt "to communicate across it". Music in South Africa began to have explicitly political overtones in the 1930s, as musicians tried to include African elements in their recordings and performances to make political statements. In the 1940s, artists began to use music to criticise the state, not directly in response to racial segregation, but as a response to persecution of artists. Artists did not see their music as being directly political: Miriam Makeba would state "people say I sing politics, but what I sing is not politics, it is the truth".
South African music
1950s: Pass laws and resettlement As the apartheid government became entrenched in the 1950s, musicians came to see their music as more political in nature, led partly by a campaign of the African National Congress to increase its support. ANC activist and trade unionist Vuyisile Mini was among the pioneers of using music to protest apartheid. He penned "Ndodemnyama we Verwoerd" ("Watch Out, Verwoerd"), in Xhosa. Poet Jeremy Cronin stated that Mini was the embodiment of the power that songs had built within the protest movement. Mini was arrested in 1963 for "political crimes," and sentenced to death; fellow inmates described him as singing "Ndodemnyama" as he went to the gallows. The song achieved enduring popularity, being sung until well after the apartheid government had collapsed by artists such as Makeba and Afrika Bambaataa. Protest songs became more popular during the 1950s, as a number of musicians began to voice explicit opposition to apartheid. "uDr. Malan Unomthetho Onzima" (Dr. Malan's Government is Harsh) by Dorothy Masuka became well-known, as did a number of songs by other women composers written as part of a campaign against carrying passes, which required black citizens to carry a document at all times showing their racial and tribal identity.
In 1954 the NP government passed the Bantu Resettlement Act, which, along with the 1950 Group Areas Act, forcibly moved millions of South Africans into townships in racially segregated zones. This was part of a plan to divide the country into a number of smaller regions, including tiny, impoverished bantustans where the black people were to live. In 1955, the settlement of Sophiatown was destroyed, and its 60,000 inhabitants moved, many to a settlement known as Meadowlands. Sophiatown had been a center of African jazz music prior to the relocation. The move was the inspiration for the song "Meadowlands", by Strike Vilakezi. As with many other songs of the time, it was popularised both within and outside the country by Miriam Makeba. Makeba's song "Sophiatown is Gone" also referred to the relocation from Sophiatown, as did "Bye Bye Sophiatown" by the Sun Valley Sisters. Music not directly related to the movement was also often harnessed during this period: the South African Communist Party would use such music for its fundraising dances, and the song "Udumo Lwamaphoyisa" (A Strong Police Force) was sung by lookouts to provide warnings of police presence and liquor raids.
1960s: Sharpeville massacre and militancy
The Sharpeville massacre occurred on 21 March 1960, and in its aftermath apartheid was intensified and political dissent increasingly suppressed. The ANC and the Pan Africanist Conference were banned, and 169 black leaders were tried for treason. A number of musicians, including Makeba, Hugh Masekela, Abdullah Ibrahim, Jonas Gwangwa, Chris McGregor, and Kippie Moeketsie went into exile. Some, such as Makeba and Masekela, began using their music to raise awareness of apartheid. Those musicians that remained found their activities constrained. The new townships that black people had been moved to lacked facilities for recreation, and large gatherings of people were banned. The South African Broadcasting Corporation tightened its broadcasting guidelines, preventing "subversive" music from being aired. A recording by Masuka referring to the killing of Patrice Lumumba led to a raid on her studio and her being declared a wanted individual, preventing her from living in South Africa for the next 30 years.
The new townships that black people were moved to, despite their "dreary" nature, also inspired politically charged music, a trend which continued into the 1970s. "In Soweto" by The Minerals has been described as an "infectious celebration of a place" and of the ability of its residents to build a community there. Yakhal' Inkhomo ("The Bellowing of the Bull", 1968), by Winston "Mankunku" Ngozi, was a jazz anthem that also expressed the political energy of the period. Theatrical performances incorporating music were also a feature of the townships, often narrowly avoiding censorship. The cultural isolation forced by apartheid led to artists within South Africa creating local adaptations of popular genres, including rock music, soul, and jazz.
As the government became increasingly harsh in its response to growing protests, the resistance shifted from being completely non-violent towards armed action. Nelson Mandela and other ANC leaders founded the uMkhonto we Sizwe (MK), a militant wing of the ANC, which began a campaign of sabotage. During this period, music was often referred to as a "weapon of struggle." Among MK members in training camps, a song called "Sobashiy'abazali" ("We Will Leave Our Parents") became very popular, invoking as it did the pain of leaving their homes. The Toyi-toyi chant also became popular during this period, and was frequently used to generate a sense of power among large groups to intimidate government troops.
1970s: ANC cultural groups and Soweto uprising
In the early 1970s, the ANC held to the belief that its primary activity was political organising, and that any cultural activity was secondary to this. This belief began to shift with the establishment of the Mayibuye Cultural Ensemble in 1975, and the Amandla Cultural Ensemble later in the 1970s. Mayibuye was established as a growing number of ANC activists argued that cultural events needed to form a part of their work, and could be used to raise awareness of apartheid, gather support, and drive political change. The group was established by ANC activists Barry Feinberg and Ronnie Kasrils, who named it after the slogan Mayibuye iAfrika (Let Africa Return). The group consisted of several South African performers, and used a mixture of songs, poetry, and narrative in their performance, which described life under the apartheid government and their struggle against it. The songs were often performed in three- or four-part harmony. The group performed more than 200 times across Europe, and were seen as the cultural arm of the ANC. The group experienced personal and organisational difficulties, and disbanded in 1980.