Luthuli Museum

The Suppression of Communism Act, No. 44 of 1950, according to which the Communist Party of South Africa (CPSA) was declared an illegal organisation, was approved on 26 June in parliament and came into force on 17 July 1950.

The Act sanctioned the banning/punishment of any group or individual intending to bring about "any political, industrial, social or economic change in the Union by the promotion of disturbances or disorder, by unlawful acts or omissions or by the threat of such acts and omissions". It paved the way for the government to later ban the ANC and other political parties.

(South African History Online)

This artefact, titled "The suppression of Communism Act of South Africa", includes an envelope and 27 pages of pink paper containing Yengwa's views, analysis and opposition to this Act.

Three letters from M B Yengwa to magistrate relating to Suppression of Communism Act.

SABC SAfm radio interviews historian Jabulani Sithole about Nkosi Albert Luthuli for the Talk Shop programme.

The interview opens with a question to Sithole about Luthuli's Adventist connections, which leads to a discussion about his Church affiliations and then his education as well as a short history of Groutville and KwaDukuza. Sithole then moves the conversation towards Luthuli's leadership qualities and explains how these made it possible for him to reconcile factions within the ANC in 1944.

Luthuli's Nobel Peace Prize award is also discussed as is his relationship with the SACP and communism more generally. Just prior to the phone-in session, the matter of armed struggle is mooted. Sithole explains that even if Luthuli was personally uncomfortable with the formation of MK, once the decision was taken, it became the collective responsibility of the ANC.

Questions from listeners focus on Luthuli's knowledge of the scriptures as justification for armed struggle, what influenced Luthuli's world view, his stance on passive resistance, and his multi-faceted character, which meant he facilitated relations between the ANC, NIC, SACP.

The interview concludes with a short exchange on the circumstances surrounding Luthuli's death, an issue that Sithole declares is unresolved. Finally, Sithole draws attention to the continuing international attention received by Luthuli up until his death, which is evident by RFK's visit to Groutville in 1966.

Oral history interview with Saro Naicker (wife of M P Naicker) and Barbara Wahlberg.

Naicker provides basic biographical information before giving details about her marriage to M P Naicker. She discusses her husband's role in the NIC and Communist Party and his commitment to Luthuli as his speech writer, which brought her into contact with the Chief and Nokukhanya on a few occassions.

She reveals details about her own arrests and imprisonments during the Defiance Campaign and how harrassment by the special branches eventually forced her and MP to seek refuge in London.

The Passive Resistance Campaign, Treason Trial and Rivonia Trial are also subjects raised during the interview. Naicker concludes the conversation by sharing her lasting impressions of Luthuli and Nokukhanya.

Oral history interview with Anne Kjelling & Ingrid Eide by Barbara Wahlberg.

Kjelling and Eide speak about Norway's occupation, the Norwegian campaign of passive resistance and how it affected the population's attitude to oppression in South Africa. Experience living in the USA during racial segregation is also offered as an explanation for sympathy with the anti-apartheid movement and both narrators give insights into the Civil Rights movement, focussing particularly on the role of students.

Students and the International Student Organisation are identified as sources of information on Apartheid South Africa for Norwegians during the Liberation Movement. Both narrators speak of their efforts to forge relationships with international students at that time, even if they did not sympathise with their communist affiliations.

The Indian situation and Ghandian principle of non-violence are also discussed with reference to Luthuli's own message of non-violence and his elucidation on this matter in his Nobel Lecture and acceptance speech. The issue of MK that arises from this topic is discussed more broadly as part of a global approach to conflict management. More specifically, the narrators and interviewer focus on Hans Beukes' story and the narrators' meetings with Luthuli and other family members. Finally discussed is the difficult matter of dealing with racism and segregation in a museum.