Humanity Restoration by Matthews Mooketsane Bantsijang

RECALLING AFRICAN BLACK CHILD HUMANITY: NGWANA WA MMU!

I. The Black Child: A Reflection of Humanity
The phrase "Ngwana wa mmu," meaning "child of the soil," encapsulates the essence of the African Black child as a vital component of humanity. This identity is not merely a label but a profound acknowledgment of the Black child’s intrinsic value and potential. The Black child is not a mere statistic in the annals of poverty or a remnant of colonial oppression; rather, they embody the living history of Africa—a tapestry woven with threads of resilience, brilliance, and Ubuntu.
In a world that often marginalizes their existence, the Black child remains a beacon of hope, carrying the songs and stories of their ancestors. They navigate systems designed to overlook them, yet they persist in their quest for recognition and dignity. This resilience is not just a personal trait but a collective heritage that speaks to the strength of a community that refuses to be silenced.

II. Consciousness: The Catalyst for Liberation
Black consciousness is not a mere ideological construct; it is a powerful tool for resurrection and empowerment. The legacy of leaders like Steve Biko reminds us that the struggle for the Black child’s humanity is rooted in the ability to think critically, dream boldly, and assert one's existence. The assertion "I am because we are" encapsulates the interconnectedness of identity and community, emphasizing that the liberation of the Black child is inextricably linked to the liberation of all.
The historical narratives of imperialism and apartheid have sought to erase this consciousness, instilling fear and a sense of inferiority. However, the teachings of Frantz Fanon remind us that the act of breathing—of existing authentically—is a form of resistance. The Black child must be equipped with the tools of critical thought and self-awareness to challenge the oppressive structures that seek to define them.
III. The Church: A Sanctuary for Liberation
The role of the church in the struggle for the Black child’s humanity cannot be understated. Theology must transcend neutrality; it must actively engage in the fight for justice and liberation. The church should serve as a bridge, echoing the prophetic call to "let my people go" from the shackles of systemic oppression, poverty, and inequality.
An African gospel must emerge—one that resonates with the lived experiences of the Black child. The liturgy should be a source of empowerment, affirming that every child is created in the image of God, not in the image of oppression. This theological framework must inspire action, urging congregations to advocate for policies that uplift rather than marginalize.
IV. Politics: A Prophetic Call to Action
Political structures must remember their covenant with the Black child. The African National Congress (ANC) and other political entities must not merely rely on historical struggle credentials.

1. By Matthews Mooketsane Bantsijang
2021

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TABLE OF CONTENTS
Humanity Restoration by Matthews Mooketsane Bantsijang
1. Introduction - Recalling African Black Child humanity: Ngwana wa mmu! ................................. 2
2. The philosophical confrontation: humanity vs structural violence ........................................ 4
3. Restoring humanity: a beneficiation framework rooted in justice ........................................ 7
4. Restoring humanity: a framework for the now generation ............................................... 11
5. Prophetic declaration ................................................................................................... 13
6. Strategic framework for solving South Africa’s deep structural challenges .................... 16
7. Cultural and spiritual anchoring: the black child as soldier of humanity .......................... 18
8. Humanity, botho/ubuntu: an ethic of African restoration .................................................... 19
9. Recalling African Black Child humanity: ngwana wa mmu by Matthews M Bantsijang ............ 20
10. Conclusion .......................................................................................................................... 24
11. References ......................................................................................................................... 24

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1. INTRODUCTION - RECALLING AFRICAN BLACK CHILD HUMANITY: NGWANA WA MMU!

I. The Black Child: A Reflection of Humanity
The phrase "Ngwana wa mmu," meaning "child of the soil," encapsulates the essence of the African
Black child as a vital component of humanity. This identity is not merely a label but a profound
acknowledgment of the Black child’s intrinsic value and potential. The Black child is not a mere statistic
in the annals of poverty or a remnant of colonial oppression; rather, they embody the living history of
Africa—a tapestry woven with threads of resilience, brilliance, and Ubuntu.
In a world that often marginalizes their existence, the Black child remains a beacon of hope, carrying
the songs and stories of their ancestors. They navigate systems designed to overlook them, yet they
persist in their quest for recognition and dignity. This resilience is not just a personal trait but a collective
heritage that speaks to the strength of a community that refuses to be silenced.

II. Consciousness: The Catalyst for Liberation
Black consciousness is not a mere ideological construct; it is a powerful tool for resurrection and
empowerment. The legacy of leaders like Steve Biko reminds us that the struggle for the Black child’s
humanity is rooted in the ability to think critically, dream boldly, and assert one's existence. The
assertion "I am because we are" encapsulates the interconnectedness of identity and community,
emphasizing that the liberation of the Black child is inextricably linked to the liberation of all.
The historical narratives of imperialism and apartheid have sought to erase this consciousness, instilling
fear and a sense of inferiority. However, the teachings of Frantz Fanon remind us that the act of
breathing—of existing authentically—is a form of resistance. The Black child must be equipped with the
tools of critical thought and self-awareness to challenge the oppressive structures that seek to define
them.

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III. The Church: A Sanctuary for Liberation
The role of the church in the struggle for the Black child’s humanity cannot be understated. Theology
must transcend neutrality; it must actively engage in the fight for justice and liberation. The church
should serve as a bridge, echoing the prophetic call to "let my people go" from the shackles of systemic
oppression, poverty, and inequality.
An African gospel must emerge—one that resonates with the lived experiences of the Black child. The
liturgy should be a source of empowerment, affirming that every child is created in the image of God,
not in the image of oppression. This theological framework must inspire action, urging congregations
to advocate for policies that uplift rather than marginalize.
IV. Politics: A Prophetic Call to Action
Political structures must remember their covenant with the Black child. The African National Congress
(ANC) and other political entities must not merely rely on historical struggle credentials but must actively
engage in the contemporary fight for the rights and dignity of the Black child. Mining, energy, and
philanthropy must serve the people, not just the interests of capital.
The call for a prophetic politics is urgent. It demands that leaders listen to the voices of the marginalized
and prioritize policies that empower the Black child. Matthews Bantsijang, as a prophet of policy,
advocates for a transformative approach that sees the Black child not as a burden but as a vital
contributor to the nation’s future.
V. A New Africa: The Child as the Present
The narrative surrounding the Black child must shift from one of future potential to present reality.
Ngwana wa mmu is not merely the future; they are the now. If society fails to recognize and nurture the
Black child, it fails humanity itself.
Every school must become a sanctuary of learning and growth, every policy a promise of
empowerment, and every sermon a song of freedom. Leaders must embody the spirit of servitude,
prioritizing the dreams and aspirations of the Black child. The future of Africa hinges on the recognition
of the Black child’s humanity today.

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2. THE PHILOSOPHICAL CON FRONTATION: HUMANITY VS STRUCTURAL VIOLEN CE

Poverty and unemployment in South Africa are not accidental. They are the outcomes of systemic
design, inherited from colonial and apartheid logics, and perpetuated by post-1994 policy failures.
When millions are denied dignified work, it’s not just an economic issue—it’s a violation of humanity.

 “To be unemployed in a society that worships productivity is to be rendered invisible.”
 A prophetic reflection rooted in African theology

What Does a Humane Economy Look Like?
Principle Inhumane Reality Humane Alternative
Dignity People reduced to
statistics
Every person is seen as a contributor
to society
Inclusion Youth are locked out of
opportunity
Youth as co-creators of the future
Redistribution Wealth is concentrated in
elites
Shared prosperity through land,
capital, and skills
Recognition Informal workers ignored Informal economy is integrated and
respected

Strategic Interventions to Restore Humanity

1. Universal Basic Livelihood
- Not just grants—guaranteed access to food, shelter, and education.
- Frame it as a constitutional right, not charity.

2. Community Wealth Building
- Support worker cooperatives, especially in mining, agriculture, and energy.
- Redirect procurement from SOEs and municipalities to local black-owned enterprises.

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3. Youth Employment as Nation-Building
- Launch a National Youth Corps: deploy young people in infrastructure, care work, digital literacy,
and climate resilience.
- Tie participation to skills certification and pathways to entrepreneurship.

4. Spiritual and Cultural Reawakening
- Churches, mosques, and temples must preach economic justice as a sacred duty.
- Reclaim African proverbs and ethics that affirm work, sharing, and communal upliftment.

The Crisis: When Survival Becomes a Privilege

Electricity and food are not commodities—they are human rights. Yet in South Africa:

- Electricity tariffs rise while black households face load shedding and prepaid meter
exploitation.
- Food inflation hits hardest in rural and township economies, where informal traders are
squeezed and supermarkets dominate.
- Energy poverty and nutritional insecurity are not just symptoms—they are structural violence.
 “A nation that cannot feed its children or light its homes has not yet become human.”

Structural Analysis: Why This Is Happening
Dimension Breakdown
Energy Policy Eskom’s debt, mismanagement, and regressive pricing
models punish the poor.
Food Systems Monopoly control, poor logistics, and weak agro-
processing leave rural areas vulnerable.
Governance Lack of pro-poor regulation and failure to implement price
controls or subsidies.

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Economic Design Neoliberal frameworks prioritize market efficiency over
human dignity.

Restoring Humanity: A Framework for Ethical Provision

1. Energy Justice
- Free basic electricity must be expanded and guaranteed—no household should go dark due to
poverty.
- Community solar cooperatives: decentralize generation, empower local ownership, and reduce
Eskom dependence.
- Tariff reform: introduce progressive pricing—those who consume more pay more.

2. Food Sovereignty
- Local food councils to regulate prices, support small farmers, and ensure nutritional access.
- Urban agriculture zones in townships and peri-urban areas—food as a communal right.
- Subsidized staples: maize, bread, and vegetables must be protected from inflation shocks.

3. Spiritual and Cultural Anchoring
- Churches and mosques must declare food and energy justice as sacred duties.
- Revive African communal ethics: go tshwaraganelwa—we carry burdens together.
- Teach youth that economic justice is prophetic work, not just policy.

What Does “Lack of Humanity” Mean in This Context?

Mining beneficiation in South Africa has often been reduced to:
- Technical extraction without community inclusion.
- Profit maximization without ethical redistribution.
- Policy rhetoric without lived transformation.
The “lack of humanity” refers to:

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- Disregard for the dignity of mining communities.
- Exclusion of black intellectuals and artisans from beneficiation value chains.
- Failure to embed Ubuntu in industrial policy.

Structural Symptoms of This Crisis

Symptom Manifestation
Economic alienation Communities near mines remain poor while minerals
enrich distant elites.
Policy disconnect Beneficiation strategies are drafted in Pretoria, not co-
created in Rustenburg or Mafikeng.
Technocratic elitism Engineers and economists dominate, while theologians,
elders, and cultural custodians are sidelined.
Youth exclusion Young black innovators lack access to beneficiation labs,
funding, and mentorship.

3. RESTORING HUMANITY: A BENEFICIATION FRAMEWORK ROOTED IN JUST ICE

1. Community-Centered Beneficiation Zones
- Establish local beneficiation hubs owned by cooperatives, not just corporations.
- Link these hubs to skills development pipelines from TVET colleges and universities.

2. Ubuntu-Based Industrial Policy
- Redefine beneficiation success not by GDP, but by community well-being metrics.
- Require social compacts between mining houses and host communities, co-signed by elders and
youth leaders.

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3. Spiritual and Cultural Integration
- Embed Setswana cosmology and ethics into beneficiation governance—what does it mean to
extract without violating the land’s spirit?
- Create rituals of accountability: annual gatherings where mining executives must answer to
communities in public forums.

4. Youth Innovation Labs
- Fund black youth-led startups in metallurgy, design, and circular economy.
- Pair them with mentors from engineering, theology, and indigenous knowledge systems.

The Fourfold Crisis: Institutions without Soul
DOMAIN CRISIS CONSEQUENCE
Politics Power without ethics Corruption, exclusion, and betrayal of
the people
Religion Ritual without
compassion
Dogma, division, and spiritual
emptiness
Business Profit without justice Exploitation, inequality, and ecological
harm
Technology Innovation without
wisdom
Surveillance, alienation, and digital
colonization

“When institutions forget humanity, they become engines of oppression rather than instruments of
liberation.”

Root Causes: Why Humanity Is Missing

- Colonial epistemologies: Systems built on extraction, hierarchy, and control.
- Neoliberal economics: Market logic replaces moral logic.

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- Technocratic elitism: Expertise is divorced from empathy.
- Spiritual fragmentation: Faith becomes private, not prophetic.

Restoring Humanity: A Framework for Ethical Reconstruction

1. Politics of Compassion
- Embed Ubuntu into governance: policy must serve people, not just metrics.
- Train leaders in moral reasoning, African philosophy, and servant leadership.
- Create citizen assemblies where ordinary people shape laws and budgets.

2. Religion as Prophetic Praxis
- Move from pulpit to public square: churches must speak against injustice.
- Teach interfaith ethics rooted in care, dignity, and solidarity.
- Reclaim African spiritual traditions that honour land, ancestors, and community.

3. Business for the Common Good
- Shift from shareholder capitalism to stakeholder cooperatives.
- Mandate social audits: every business must prove its impact on people and planet.
- Support black-owned enterprises that integrate profit with purpose.

4. Technology with Soul
- Design tech that amplifies human dignity, not replaces it.
- Teach youth digital ethics and African innovation.
- Build platforms for community storytelling, healing, and organizing

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Diagnosis: What Is the Crisis of the “Now Generation”?

The “Now Generation” refers to youth and young adults living in post-apartheid South Africa, shaped
by:
- Digital exposure without economic inclusion
- Political disillusionment without civic formation
- Cultural fragmentation without rooted identity
- Education without transformation

They inherit:
- Unemployment rates above 60% in some regions
- Broken promises of democracy
- A leadership vacuum in politics, church, and community
- A society that commodifies them but rarely dignifies them

 “They are connected to the world, but disconnected from power.”

The Absence of Humanity: What’s Missing?
Dimension What’s Missing
Clerical elitism Economic Dignified work, fair wages, access to capital.
Political Representation, ethical leadership, youth voice
Spiritual Purpose, belonging, moral compass
Cultural Identity, heritage, intergenerational mentorship

 This is not just a crisis of poverty—it’s a crisis of meaning.

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4. RESTORING HUMANITY: A FRAMEWORK FOR THE NOW GENERATION

1. Youth Civic Formation
- Launch Ubuntu Leadership Circles in schools, churches, and communities.
- Teach governance, ethics, African philosophy, and prophetic imagination.

2. Economic Empowerment
- Create Youth Beneficiation Zones tied to local industries—mining, agriculture, and digital.
- Fund black youth cooperatives with mentorship from elders and technocrats.

3. Spiritual and Cultural Anchoring
- Reclaim Setswana and African cosmologies as sources of wisdom and resilience.
- Churches must become centres of civic and prophetic formation, not just worship.

4. Narrative Reclamation
- Media must tell stories of black youth innovation, resistance, and leadership.
- Create platforms for youth to publish, perform, and lead.

Theological Distortion: When Jesus Is Abstracted from Humanity

Jesus was not a concept. He was a Palestinian Jew, born into poverty, executed by the empire, and
resurrected into a movement of liberation. To speak of Jesus without humanity is to:

- Preach divinity without incarnation
- Embrace ritual without compassion
- Promote salvation without justice

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 “The Word became flesh and dwelt among us” (John 1:14) — not in a palace, but among the
poor.

When Christianity forgets this, it becomes:
- A tool of empire, not resistance
- A theology of escape, not engagement
- A religion of judgment, not mercy


Institutional Failure: Christianity without Humanity Today

Symptom Manifestation
Clerical elitism Pastors elevated above people, theology divorced from lived struggle
Political silence Churches mute on poverty, corruption, and injustice
Cultural erasure African identity is suppressed in favour of Western liturgy
Youth alienation Young people see the church as irrelevant to their suffering

- This is not just a crisis of doctrine—it’s a crisis of witness.

Prophetic Reconstruction: Restoring Humanity to Christianity

1. Reclaim the Incarnational Jesus
- Teach Jesus as liberator, healer, and community builder.
- Preach sermons rooted in township realities, African cosmology, and prophetic ethics.

2. Rehumanize the Church
- Make churches centres of care, justice, and civic formation.
- Train clergy in Ubuntu theology, public ethics, and servant leadership.

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3. Empower the Black Child as Theological Agent
- Create youth theology labs where young people write liturgies, interpret scripture, and lead worship.
- Teach that Jesus walks with the unemployed, the hungry, and the excluded.

4. Integrate African Spirituality
- Honour Setswana rituals, ancestral wisdom, and communal ethics as part of Christian formation.
- Build a theology that says: God is not only in heaven—God is in the village, the mine, the protest.

5. PROPHETIC DECLARATION
Let this be said in every boardroom, pulpit, and parliament:

 “A nation that tolerates poverty and unemployment has not yet become human.
 The black child must not beg for inclusion—they must lead the redesign of society.”
 “Christianity without humanity is a betrayal of the cross.
 Jesus without the poor is not the Jesus of Nazareth.
 The black child must not inherit a hollow religion—they must inherit a faith that walks, weeps,
and wages justice.”
 “Politics without people is tyranny.
 Religion without love is noise.
 Business without justice is theft.
 Technology without soul is exile.
 The black child must not inherit hollow systems—they must rebuild them with humanity at the
core.”
 Let’s stand at the intersection of policy, theology, and cultural renewal. This is your terrain. The
black child must not be a passive recipient of beneficiation; they must be its architect and moral
compass.
 “Electricity that excludes, and food that starves, are betrayals of Ubuntu.
 The black child must not inherit darkness and hunger—they must inherit light and abundance.”

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 “Lack of humanity in mining beneficiation”—is both indictment and invitation. It names a crisis
not just of policy, but of moral imagination. Let’s unpack it in layers and then build toward a
framework that restores humanity to beneficiation.
 “The Now Generation is not lost—they are waiting to be found by a society that sees them.
 They are not broken—they are breaking through the silence of failed leadership.
 They are not the crisis—they are the cure.”

Here are a few verses that prophetically challenge any version of Christianity that forgets humanity:

John 1:14
> “The Word became flesh and made his dwelling among us.”
This is the cornerstone of incarnational theology. Jesus did not remain distant—he entered the human
condition, with all its suffering, struggle, and beauty.

Matthew 25:40
> “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did
for me.”
This verse makes humanity the measure of faith. To serve the poor, the hungry, the imprisoned—is to
serve Christ himself.

Philippians 2:7–8
> “He made himself nothing by taking the very nature of a servant… he humbled himself by becoming
obedient to death—even death on a cross.”
Jesus’ humanity was not a disguise—it was his path to redemption. Humility, suffering, and solidarity
were his tools.

Isaiah 58:6–7
> “Is not this the kind of fasting I have chosen: to loose the chains of injustice… to share your food with
the hungry and to provide the poor wanderer with shelter?”

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God rejects empty religion. True worship is justice, compassion, and care for the vulnerable.

John Wesley’s theology of humanity—his anthropology—is a profound blend of biblical insight, spiritual
urgency, and practical compassion. He saw human beings not merely as fallen creatures in need of
salvation, but as divine image-bearers with immense potential for holiness, justice, and renewal.
Here’s a structured breakdown of Wesley’s view on humanity:

?????? Created in the Image of God
 Wesley believed that humans were originally created in the imago Dei—the image of God—with
capacities for reason, love, and moral choice.
 This divine imprint was central to his understanding of human dignity and purpose.

?????? The Corruption of Sin
 Sin, for Wesley, was not just moral failure but a distortion of the divine image within us.
 He emphasized that sin affects every aspect of human nature—mind, will, emotions—but does
not erase our capacity for grace and transformation.

✝️ Grace and Redemption
 Wesley’s anthropology is inseparable from his doctrine of salvation (soteriology). He taught that:
o Prevenient grace restores our ability to respond to God.
o Justifying grace forgives sin and reconciles us to God.
o Sanctifying grace renews the divine image, enabling us to grow in holiness.

??? Humanity in Community
 Wesley’s view of humanity was deeply social. He believed we are called to live in love and
service to others.
 His famous quote, “The world is my parish,” reflects his belief that every human being is part of
God’s redemptive plan.

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?????? Vision of the New Creation
 In his sermon The New Creation, Wesley envisioned a future where humanity is fully restored—
no more sin, suffering, or death.
 He imagined a world of perfect harmony, where even nature reflects divine order and peace.

??? Reason and Spirituality
 Wesley valued reason as a gift from God, meant to be used in harmony with Scripture, tradition,
and experience.
 He saw human beings as capable of deep theological reflection and moral discernment,
especially when guided by the Spirit.


6. STRATEGIC FRAMEWORK FOR SOLVIN G SOUTH AFRICA’S DEEP STRUCTURAL
CHALLENGES

1. Reimagining Higher Education and Skills Development
To produce problem-solvers with exceptional abilities:

- Curriculum Reform: Embed systems thinking, ethics, African epistemologies, and public innovation
into core curricula—especially in engineering, economics, and governance.
- Experiential Learning: Partner with municipalities, SOEs, and civil society to offer real-world problem
labs where students tackle service delivery, governance, and infrastructure challenges.
- Leadership Incubators: Create “Black Child Leadership Academies” that combine technical mastery
with cultural rootedness and prophetic imagination.

2. Unemployment and Poverty: A Just Economic Transition
South Africa’s unemployment is structural, not cyclical. Solutions must be systemic:

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- Localised Industrial Policy: Anchor beneficiation zones in mining towns like Mafikeng, with community-
owned enterprises linked to national value chains.
- Public Works 2.0: Redesign EPWP into a skills-building and entrepreneurship launchpad, not just a
temporary job scheme.
- Youth Enterprise Funds: Decentralise funding to local youth councils with oversight from ethical elders
and technocrats.

3. Fixing SOCs and SOEs: Governance with Teeth
The crisis of Eskom, Transnet, and others is not just technical—it’s moral and managerial:

- Board Reform: Appoint boards based on competence, integrity, and community accountability—not
political patronage.
- Performance Contracts: Tie executive bonuses to service delivery metrics and community satisfaction
scores.
- Citizen Oversight Panels: Institutionalise participatory governance where communities audit SOE
performance quarterly.

4. Political Leadership and Intellectual Poverty
We must move from populism to prophetic pragmatism:

- Political Education Schools: Revive ANC’s former training ethos, but open it to all parties and civil
society. Teach governance, ethics, African philosophy, and policy design.
- Intellectual Councils: Convene interdisciplinary think tanks rooted in African identity—engineers,
theologians, economists, and artists—to advise Parliament and provinces.
- Youth Political Labs: Let young people simulate governance scenarios, draft bills, and debate budgets
in schools and churches.

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5. Service Delivery: From Compliance to Compassion
The problem isn’t just inefficiency—it’s a lack of care:

- Ward-Level Dashboards: Use digital platforms to track service delivery in real time, with citizen
feedback loops.
- Public Servant Reorientation: Train municipal workers in Ubuntu-based service ethics, not just
compliance checklists.
- Community Compacts: Formal agreements between municipalities and residents outlining mutual
responsibilities and expectations.

7. CULTURAL AND SPIRITUAL ANCHORING: THE BLACK CHILD AS SOLDIER OF
HUMANITY

Your framing demands that we see the black child not as a victim of history, but as a vanguard of
humanity’s renewal. That means:

- Narrative Shift: Media, education, and churches must tell stories of black excellence, innovation, and
leadership—not just trauma.
- Spiritual Formation: Churches and mosques must become sites of civic and ethical formation, not just
worship.
- Cultural Literacy: Teach Setswana, isiZulu, and other indigenous languages as vehicles of philosophy,
not just heritage.
 Humanity, Botho, Ubuntu—is not just philosophical; it’s the spiritual DNA of African ethics, the
moral compass of communal life, and the prophetic call to restore dignity in a fractured world.

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8. Humanity, Botho/Ubuntu: An Ethic of African Restoration

Humanity (Universal Essence)
Humanity is the shared breath of existence—the recognition that every person carries intrinsic worth.
It is:
- The foundation of human rights, dignity, and justice.
- The moral imperative to care, to serve, to uplift.
- The global language of compassion, transcending race, class, and creed.

But in Africa, humanity is not abstract—it is embodied in Botho and Ubuntu.

Botho (Setswana Moral Philosophy)
Botho is the Setswana articulation of ethical living. It means:
- Respect for others (go tlotla), especially elders, ancestors, and community.
- Humility and service (go ikokobetsa), placing others before self.
- Moral character (botho jwa motho), the essence of being a good person.

Botho is not just manners—it is moral architecture. It shapes leadership, governance, and justice. In
your work with DMRE, SABS, and the Methodist Church, Botho becomes a framework for ethical policy
and prophetic leadership.

Ubuntu (Nguni Communal Philosophy)
Ubuntu says: “I am because we are.” It is:
- Interdependence: No one thrives alone.
- Healing and reconciliation: As seen in South Africa’s Truth and Reconciliation Commission.
- Spiritual solidarity: The soul of African theology, where community is sacred.

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Ubuntu is the heartbeat of African renewal. It challenges imperialism, apartheid, and neoliberalism by
restoring relational justice.

Applied Ubuntu-Botho-Humanity Framework

Let’s turn this into a leadership model for your work:
Domain Principle from Ubuntu/Botho Application in Practice
Policy & Governance Botho jwa puso (ethical rule) Draft legislation that centres dignity
and equity
Church & Theology Ubuntu ba tumelo (faith in
community)
Preach liberation, not compliance
Mining & Energy Botho mo tirong (ethics in work) Ensure beneficiation and community
empowerment
Youth & Education Go ruta ka botho (teaching with
humanity)
Curriculum rooted in African identity
and justice

9. RECALLING AFRICAN BLACK CHILD HUMANITY: NGWANA WA MMU BY MATTHEWS
MOOKETSANE BANTSIJAN G
I. The Black Child: A Reflection of Humanity and Humanity’s Mirror
The phrase "Ngwana wa mmu," meaning "child of the soil," encapsulates the essence of the African
Black child as a vital component of humanity. This identity is not merely a label but a profound
acknowledgment of the Black child’s intrinsic value and potential. The Black child is not a mere statistic
in the annals of poverty or a remnant of colonial oppression; rather, they embody the living history of
Africa—a tapestry woven with threads of resilience, brilliance, and Ubuntu.

In a world that often marginalizes their existence, the Black child remains a beacon of hope, carrying
the songs and stories of their ancestors. They navigate systems designed to overlook them, yet they
persist in their quest for recognition and dignity. This resilience is not just a personal trait but a collective

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heritage that speaks to the strength of a community that refuses to be silenced. Ngwana wa Mmu is
the manifesto for the Black Child’s Humanity:

 Ngwana wa mmu—child of the soil - Born not of dust, but of destiny.
 You are not a statistic in poverty’s ledger, nor a shadow in apartheid’s archive.
 You are the living archive of Africa’s soul — Ubuntu wrapped in brilliance, resilience carved into
bone.
 You walk through systems that forget you, yet you remember the songs of your ancestors.
 You speak in tongues of hope, even when the world speaks in silence.

II. Consciousness Is Our Weapon: The Catalyst for Liberation

Black consciousness is not a mere ideological construct; it is a powerful tool for resurrection and
empowerment. The legacy of leaders like Steve Biko reminds us that the struggle for the Black child’s
humanity is rooted in the ability to think critically, dream boldly, and assert one's existence. The
assertion "I am because we are" encapsulates the interconnectedness of identity and community,
emphasizing that the liberation of the Black child is inextricably linked to the liberation of all.

The historical narratives of imperialism and apartheid have sought to erase this consciousness, instilling
fear and a sense of inferiority. However, the teachings of Frantz Fanon remind us that the act of
breathing—of existing authentically—is a form of resistance. The Black child must be equipped with the
tools of critical thought and self-awareness to challenge the oppressive structures that seek to define
them. Black consciousness is not indoctrination but rather the resurrection.
Steve Biko did not die for slogans, He died so the Black child could think, Could dream, Could say: “I
am because we are.”
 Imperialism taught us to forget.
 Apartheid taught us to fear.
 But Fanon taught us to breathe.
 And breathing is resistance.

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III. The Church: A Sanctuary for Liberation

The role of the church in the struggle for the Black child’s humanity cannot be understated. Theology
must transcend neutrality; it must actively engage in the fight for justice and liberation. The church
should serve as a bridge, echoing the prophetic call to "let my people go" from the shackles of systemic
oppression, poverty, and inequality.

An African gospel must emerge—one that resonates with the lived experiences of the Black child. The
liturgy should be a source of empowerment, affirming that every child is created in the image of God,
not in the image of oppression. This theological framework must inspire action, urging congregations
to advocate for policies that uplift rather than marginalize. The Church Must Preach Liberation, and
Theology Must Not Be Neutral. The cross is not a fence—it is a bridge. The Methodist pulpit must
thunder: “Let my people go!” Not just from Pharaoh, but from poverty, from policy, from the chains of
SOEs and SOCs that serve capital but not the community.
 Let the gospel be African.
 Let the liturgy be liberating.
 Let the Black child hear: “You are made in the image of God—not in the image of oppression.”

IV. Politics: A Prophetic Call to Action

Political structures must remember their covenant with the Black child. The African National Congress
(ANC) and other political entities must not merely rely on historical struggle credentials but must actively
engage in the contemporary fight for the rights and dignity of the Black child. Mining, energy, and
philanthropy must serve the people, not just the interests of capital.

The call for a prophetic politics is urgent. It demands that leaders listen to the voices of the marginalized
and prioritize policies that empower the Black child. Matthews Bantsijang, as a prophet of policy,

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advocates for a transformative approach that sees the Black child not as a burden but as a vital
contributor to the nation’s future. Politics Must Be Prophetic:
 The ANC must remember its soul, not just its slogans, not just its struggle credentials, but its
covenant with the Black child.
 Mining must serve the people. Energy must empower the poor.
 Philanthropy must be justice, not charity, and Matthews Bantsijang must be heard—not as a
technocrat, but as a prophet of policy.

V. A New Africa: The Child as the Present

The narrative surrounding the Black child must shift from one of future potential to present reality.
Ngwana wa mmu is not merely the future; they are the now. If society fails to recognize and nurture the
Black child, it fails humanity itself.

Every school must become a sanctuary of learning and growth, every policy a promise of
empowerment, and every sermon a song of freedom. Leaders must embody the spirit of servitude,
prioritizing the dreams and aspirations of the Black child. The future of Africa hinges on the recognition
of the Black child’s humanity today. A New Africa must begin with:
 The Child, Ngwana wa mmu, you are not the future.
 You are the now, and if we fail you, we fail humanity.
 Let every school be a sanctuary.
 Let every policy be a promise.
 Let every sermon be a song of freedom.
 Let every leader be a servant of your dreams.

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10. CONCLUSION

The manifesto for the Black child’s humanity is a clarion call for recognition, empowerment, and
liberation. It challenges society to confront its historical injustices and to actively engage in the creation
of a future where the Black child is celebrated as a vital part of humanity. The journey toward this vision
requires collective action, unwavering commitment, and a profound understanding of the
interconnectedness of all lives.


11. REFERENCES

1. Biko, S. (2004). I Write What I Like. University of Chicago Press.

2. Fanon, F. (1963). The Wretched of the Earth. Grove Press.

3. Mamdani, M. (1996). Citizen and Subject: Contemporary Africa and the Legacy of Late
Colonialism. Princeton University Press.

4. Ndlovu-Gatsheni, S. J. (2013). Decoloniality as the Future of Africa. In The African Union and its
Role in the Promotion of Peace and Security in Africa (pp. 45-62). African Union.

5. Tutu, D. (1999). No Future Without Forgiveness. Doubleday.

6. Zizek, S. (2008). In Defense of Lost Causes. Verso.