ARMED with a knife and sacrificial goat, Andile Yawa is back in Marikana in the North West to plead with his late mine-worker son Cebisile to “stop fighting and go home”.
As blood gushed from the goat’s throat, Zamla continued reciting prais es.
Pulling incense wrapped in news paper from a white traditional Xhosa sling bag dangling over his shoulder, Yawa prepared a fire, emptying the contents over the flames, as he com pleted the ritual.
“It is important we do this because I believe the reason death still haunts this place is because the people who died here are still fighting,” Yawa says.
He said the co-workers of those killed, who had dreamt of their dead fellow miners, reported being at work the day after their dreams.
“Two have already committed sui cide here on the hill. This ) should have been done long ago,” Yawa said.
National police commissioner Riah Phiyega last week told the Farlam Commission that two police officers involved in the Marikana shooting had since committed suicide.
Yawa said the pain of losing his son was still as fresh as the day he first received the news of his death.
Though sacred and sombre, the R1- million ceremony was marred with controversy after disagreement over where the rituals would be performed surfaced shortly before the slaughter began.
Four families complained that they were told each would cleanse the exact spot where their individual loved ones fell instead of a mass ritual at the koppi.
With tempers rising, the family of Warrant Officer Sello Lepaku – one of the two policemen hacked to death prior to the massacre – boycotted the ritual.
“This is was a waste of effort. We are not going to participate. We feel that the culture of those in the majority are imposed on us,” said Lepaku’s widow, Petunia.
Bojanala District mayor Louis Di remelo, trying to calm the situation, said the four families would be assisted to conduct their rituals as they deem fit at a later stage.
“We have agreed that we will ensure that their wishes are fulfilled at a later stage,” Diremelo said.
'My boy, rest in peace. Your fight is over...lay down your arms'
As blood gushed from the goat’s throat, Zamla continued reciting prais es.
Pulling incense wrapped in news paper from a white traditional Xhosa sling bag dangling over his shoulder, Yawa prepared a fire, emptying the contents over the flames, as he com pleted the ritual.
“It is important we do this because I believe the reason death still haunts this place is because the people who died here are still fighting,” Yawa says.
He said the co-workers of those killed, who had dreamt of their dead fellow miners, reported being at work the day after their dreams.
“Two have already committed sui cide here on the hill. This ) should have been done long ago,” Yawa said.
National police commissioner Riah Phiyega last week told the Farlam Commission that two police officers involved in the Marikana shooting had since committed suicide.
Yawa said the pain of losing his son was still as fresh as the day he first received the news of his death.
Though sacred and sombre, the R1- million ceremony was marred with controversy after disagreement over where the rituals would be performed surfaced shortly before the slaughter began.
Four families complained that they were told each would cleanse the exact spot where their individual loved ones fell instead of a mass ritual at the koppi.
With tempers rising, the family of Warrant Officer Sello Lepaku – one of the two policemen hacked to death prior to the massacre – boycotted the ritual.
“This is was a waste of effort. We are not going to participate. We feel that the culture of those in the majority are imposed on us,” said Lepaku’s widow, Petunia.
Bojanala District mayor Louis Di remelo, trying to calm the situation, said the four families would be assisted to conduct their rituals as they deem fit at a later stage.
“We have agreed that we will ensure that their wishes are fulfilled at a later stage,” Diremelo said.
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