Guest Post by *Hikabwa Chipande
LUSAKA—On a rainy Friday evening at the Pamodzi Hotel, Zambia Open University Professor Ackson Kanduza, president of the Southern African Historical Society, convened a forum based on my paper “Football and Independence in Zambia: A Political and Social History 1950s-1964.”
Part of my doctoral research on colonial and postcolonial Zambian football, the paper draws on archival, newspaper, and oral sources to argue that the changing culture of the African game influenced the anti-colonial nationalist struggle by fighting racial segregation and promoting African leaders to highly visible and prestigious administrative positions before independence.
In the early 1960s, colonial racism in then-Northern Rhodesia was still intense. Segregation kept Africans out of European-owned shops and forced black customers to shop through a window instead; Africans were not allowed to enter whites-only train carriages and buses; and jobs paying higher wages were reserved for whites.
But in 1961-62, black and liberal white businessmen founded the nonracial (racially mixed) National Football League. A black man, Tom Mtine, was named chairman of an otherwise white-dominated league executive. Two years prior to independence, the NFL permitted black players to be on the same teams as whites, and Africans were also allowed to represent the territory in international competitions. The emergence of black administrators like Tom Mtine and the game’s function as a “neutral” cultural form among people speaking 73 languages helped to assert black power as well as a sense of Zambian-ness that cannot be ignored in the history of Zambia.
An audience of both academics and members of the general public posed interesting questions and offered constructive comments. Most participants agreed with me that these sporting events signified an important step towards political freedom. Some noted that as Zambians celebrated their country’s 40th independence anniversary, my historical evidence about black leaders in football and the hosting of an international football tournament in 1964 to celebrate the nation’s birth would be highly appreciated by millions of Zambians. The discussion also grappled with the seemingly contradictory evidence that the British believed the game to be part of the “white man’s burden” while local people used it to fight colonial oppression.
“I did not know that our football has such a rich history,” said Pride Mwaanga; “I was wondering about the connection between football and independence, but now it makes sense!” Other participants asked why this rich history of Zambian football has not yet been explored. Echoing the conclusions of Marissa Moorman’s recent history of music and nationhood in the musseques (shantytowns) of colonial Luanda, Angola, audience members highlighted how, unlike anti-colonial political leaders, Zambian football administrators and players’ contributions to building the Zambian nation are not recognized in typical historical accounts.
Participants also stressed the need to publish biographies of past footballing greats such as “Ucar” Godfrey Chitalu, Dickson Makwaza, John “Ginger” Pensulo and many, many others. Professor Moses Musonda, Zambia Open University Deputy Vice Chancellor, pointed out that we need more scholars to research and write the history of football in Zambia, otherwise we are going to lose this valuable past.
Other interesting contributions came from Mrs. Kanduza and, again, from Prof. Musonda, who both gave testimonies of how they experienced leisure activities in welfare centers during the colonial era. These social centers played a critical role in the development of football. Prof. Musonda stated that Europeans enforced separate social institutions such as welfare halls to make sure that young Africans did not have the opportunity to challenge young Europeans in sport. Ironically, the same welfare centers and sporting facilities helped African men and women build their self-esteem and were later turned into avenues for political agitation.
Prof. Kanduza concluded the event by pointing out that a goal of the Zambia Open University is to organize forums that give opportunities to listen to unheard local voices. He highlighted how the research and discussion of “Football and Independence in Zambia” captures voices and conveys the historical experiences of African people through the prism of sport. The evening ended with a promise to organize more of these lively and insightful sessions in the near future.
*Hikabwa Chipande is a PhD candidate in the Department of History at Michigan State University. He is currently in Lusaka researching the social, cultural and political history of football in colonial and postcolonial Zambia. Follow him on Twitter at @hikabwachipande
The Football Scholars Forum, an international online think tank, convened on November 14 to discuss Football in the Middle East. The conversation focused on a special issue of the academic journal Soccer and Society, edited by Alon Raab and Issam Khalidi. The group began by noting that while football has been a critical force in broader political and cultural developments in the region, there is little institutional support for studying the game in the Middle East.
The ensuing 90-minute discussion demonstrated the value of scholarly collaboration and research on the game. The group explored a dizzying number of topics and territories, including football as a source of unity and hope and as a site of political and ideological conflict; the 2022 World Cup in Qatar; soccerpolitics in Turkey; sport and Islamism; Palestinian and Iraqi Kurdish women’s teams; and football films and poetry.
For a Storify Twitter timeline click here.
Download the mp3 of the session here.
Guest Post by *Hikabwa Chipande
Guest Post by Khaya Sibeko (@KhayaSibeko1)
JOHANNESBURG—On October 30, 2013, Leepile Taunyane, South Africa’s legendary football administrator, died at the age of 85. It would not be an exaggeration to compare his passing to the burning of a national archive.
Born in Alexandra, Johannesburg, Taunyane grew up playing football in the streets and then joined Rangers in the early 1950s, a club known for its technical prowess and feared for its lineup stacked with ex-convicts. After hanging up his boots, in the 1960s Taunyane started a career as a football organizer and served as principal first at Alexandra High School and then at Katlehong High.
His administrative career saw him involved in every major transformation in the South African game. Taunyane worked with Bethuel Morolo at the South African Bantu Football Association and then with his successor, George Thabe. In the mid-1980s, an era of massive political and social upheaval in apartheid South Africa, Taunyane led the Transvaal affiliate of Thabe’s Africans-only organization to throw its weight behind the National Soccer League. A precursor of today’s Premier Soccer League, the NSL was a new, racially integrated league launched in 1985 as a break away league from Thabe’s NPSL. Taunyane became the NSL’s first president.
In a recent City Press article, Premier Soccer League and Orlando Pirates chairperson, Irvin Khoza honored his mentor: “I was his student when he was a teacher. He recruited me at the tender age of 14 to become a member of the Alexandra Football Association. We later rubbed shoulders in the national league and federation structures. Dr. Taunyane personifies the values that govern my decision-making and actions, consciously and unconsciously.”
Taunyane was “the last of the Mohicans” of football administrators of a venerable generation. Even when others around him found the temptations of post-isolation football too much to resist, Taunyane remained a diligent and incorruptible servant of the beautiful game. It was no surprise when, a few years ago, the PSL bestowed the honorific title of Life President.
It is not enough to celebrate and award titles, of course. By publicly recognizing Taunyane’s great legacy, local football administrators should strive to follow his exemplary managerial conduct. That would be the best way to remember and honor a “son of the soil” who spared neither time nor energy in the service of football and education.
Undoubtedly, the gods of South African football have placed Taunyane alongside Bethuel Mokgosinyane, Solomon Senaoane, Dan Twala, Albert Luthuli, Henry Ngwenya, George Singh and so many elders of the distant past, men whose efforts shaped our football in the era of segregation and apartheid. Without the contributions of men like Taunyane, South Africa would never have hosted the 2010 World Cup and the PSL would not be among the ten richest leagues in the world.
Guest Post by *Liz Timbs
In Zulu culture, an imbiza is a large ceramic pot used for brewing utshwala (sorghum beer). This vessel enables the fermentation of a fluid that facilitates communication with the amadlozi (ancestors) and lubricates social interactions. Taking my cue from this vernacular technology, I am launching Imbiza: A Digital Repository of 2010 World Cup Stadiums and Fan Parks—an open access collection of primary sources for brewing ideas and encouraging public dialogue about this defining event in South Africa after apartheid.
The potential for this digital project crystallized during a recent session of the Football Scholars Forum on Alegi and Bolsmann’s new book Africa’s World Cup: Critical Reflections on Play, Patriotism, Spectatorship, and Space. During the online discussion, the conversation turned to ways of integrating academically-oriented essays like those in Africa’s World Cup with web-based images, videos, and texts produced by non-specialists for a general audience.
While this idea was initially framed in terms of what could be done for next year’s World Cup in Brazil, the historian in me started thinking about how a project like this could help further understand the 2010 World Cup. Serendipitously, I was also searching for a suitably interesting project to fulfill the requirements of my Cultural Heritage Informatics Fellowship, a program run by Dr. Ethan Watrall at Michigan State University in collaboration with MATRIX, the digital humanities and social sciences center. After some more pondering and a chat with Peter Alegi, my PhD supervisor (and curator of this blog), I decided to go for it.
In building the Imbiza repository, I aim to integrate openly accessible texts, images, sounds, and videos that capture fans’ perspectives and experiences at World Cup stadiums and fan parks. I’ve already begun to collect materials, so accumulating enough sources surely will not be an issue. Among the main challenges for the project will be organizing, tagging, and presenting the items in an accessible, informed, and compelling manner. My hope is that this project will build a model that can be replicated in the study of future World Cups and mega-events, allowing for critical engagement as well as nostalgic reflection.
I do not want this to be a solitary academic venture; that would get away from the whole point of it. I want Imbiza to stand as a testament to the potential of digital technologies for collaborative knowledge production. I am limited by geography, time, and finances in building this archive from my base in East Lansing, but digital platforms, like this one, can get around some of these obstacles.
So consider this blog post a call; a call for submissions, ideas, and inspiration to make Imbiza a success. With the 2014 World Cup in Brazil just a few months away, the time is now to reflect on the legacies of the 2010 World Cup. Ke nako!
Follow this project’s progress on Twitter via the hashtag #Imbiza and on the project blog. If you have comments, submissions, sources, or questions, please contact me at imbizaarchive AT gmail.com.
*Liz Timbs is a PhD student in African history at Michigan State University. Her research interests are in the history of health and healing in South Africa; masculinity studies; and comparative studies between South Africa and the United States. Follow her on Twitter: @tizlimbs.
The Football Scholars Forum, an online fútbol think tank I co-founded at Michigan State University, recently launched its 2013-14 season. On October 24, FSF held a lively discussion of Africa’s World Cup: Critical Reflections on Play, Patriotism, Spectatorship, and Space, a newly published collection I edited with Dr. Chris Bolsmann, a South African sociologist based in the UK.
The 90-minute event opened with a consideration of the book’s attempt at blending scholarly and journalistic approaches to exploring the game and its broader implications. The editors and several chapter authors in attendance talked about the process of writing and editing, as well as their experience working with an academic press on a topic with potentially broad appeal.
The book, much of it written in the first person as a loving critique of the 2010 tournament, demonstrates how the FIFA World Cup story is entangled in a web of national and international politics, sporting culture, and global capitalism. Many interventions linked South Africa 2010 to Brazil 2014, particularly through the public financing of expensive and unsustainable new World Cup stadiums in countries with dysfunctional schools and hospitals and high rates of poverty and inequality. The online conversation also featured Luis Suarez’s handball against Ghana and the contradictory legacies of this “African” World Cup.
Participants logged in from half a dozen countries in North America, South America, Africa, and Europe. In attendance: Andrew Guest, Chris Bolsmann , Christoph Wagner , David Patrick Lane, David Roberts, Derek Catsam, Jacqueline Mubanga, Raj Raman, Orli Bass , Rwany Sibaja, Laurent Dubois , Achille Mbembe , Jordan Pearson, Sean Jacobs, and Alex Galarza (all via Skype); and Liz Timbs, Dave Glovsky, Alejandro Gonzalez, and Peter Alegi (in East Lansing).
For a Storify Twitter timeline of the event click here.
The audio recording of the discussion is freely available here.
The next Football Scholars Forum event on November 14 will focus on Soccer in the Middle East, a special issue of the journal Soccer and Society (2012), edited by Alon Raab and Issam Khalidi.
Guest Post by *Liz Timbs
In eMpangeni, a small city of 110,000 people in the sugar-producing area of Zululand, South Africa, my host family, the Khuzwayos, seemed typical of the local football fans I had read and heard so much about before arriving for two months of isiZulu language training. Both my “brothers,” Lindane and Njabulo, played soccer and supported PSL Champions Kaizer Chiefs. Lindane, however, also admitted to being a big Cristiano Ronaldo fan.
When I left eMpangeni for Durban (pop. 3+ million!), I found similar loyalties in my new host family, the Nenes. My brother, Ntuthuko, and my sister’s boyfriend, Mthembeni, were both diehard supporters of Kaizer Chiefs, so I “had to” fall in line with them. I was so proud when I finally bought my amaKhosi jersey, but my sister, Noxolo, was horrified; she emphatically told me that she wouldn’t go out with me in public if I was wearing it . . . but that’s a story for another time.
My other sister, Nothando, is an athlete in her own right, so we spoke often about sports. One evening I started asking her about football and was struck by her statement that she preferred watching European matches, especially La Liga contests, a lot more than the South African PSL, let alone Bafana Bafana, the country’s struggling national team. I must have looked completely shocked when she said this, because Nothando started laughing at me (a fairly common occurrence, to be honest) and then went on to explain that European teams’ play was tighter and more professional than that of South African sides.
“They jika too much, those guys,” Nothando declared. In isiZulu, the verb ukujika literally means “to turn,” but the term has also become shorthand for showboating on the football pitch. South African players, in her opinion, cared far more about showing off than about playing clean, controlled football, so she liked to watch world-class teams like Barcelona and Real Madrid instead.
When I went to Pietermaritzburg, the provincial capital of KwaZulu-Natal, to spend time with Izichwe Football Club, I decided to make it a point to ask the players which teams they supported in order to see if Nothando’s opinions would be echoed by other teenagers.
In one of my first interviews, taking care not to ask about a South African team specifically, Asanda told me that he supported Chelsea. He gave a careful, detailed response about their playing style and the specific reasons why he supported the Blues. When I asked him if he had a favorite South African team, his response was less enthusiastic: “I wouldn’t say there is one, but I prefer Orlando Pirates.” Looking back now, I wish I had pushed him on the reasons why, but I had caught him during one of his school breaks and time was short.
When I spoke to the other players on the team, I got largely the same reaction. They would first respond with their favorite European clubs (e.g. Barcelona, Arsenal, Manchester United), then almost as an afterthought they named a South African team, usually Kaizer Chiefs or Orlando Pirates. (One boy was partial to Mamelodi Sundowns, while none supported Maritzburg United).
So what does this tell us about the nature of fandom in South Africa? Maybe nothing terribly revealing given the fairly small sample that I’m pulling from. But taken with the other “evidence” that I gathered over two months it suggests that South African fans have multiple allegiances.
At the Amazulu-Manchester City “Mandela Day” match at Mabhida Stadium, I saw exponentially more people wearing the colors of Manchester United than AmaZulu green. In the market stall where I bought my Chiefs and Bafana Bafana jerseys, there were far more European soccer jerseys available than South African ones.
It seems that the trend is to support European teams first, then the local South African teams. Is this just because of the quality of play, as Nothando Nene told me? Or is it about the accessibility of televised games and the incessant marketing of Messi, Ronaldo, and other global mega stars? Is sport ushering in a new form of colonialism or is there more going on here than meets the eye?
*Liz Timbs is a PhD student in African history at Michigan State University. Her research interests are in the history of health and healing in South Africa; masculinity studies; and comparative studies between South Africa and the United States. Follow her on Twitter: @tizlimbs
Filed under: The Hosts
Guest Post by *Liz Timbs
In August 2013, I had the privilege of spending three days with the Izichwe Football Club in Pietermaritzburg, capital of South Africa’s KwaZulu-Natal province. During my brief stay, I observed training sessions, visited players’ high schools, and interviewed some of the young men and coaches. The quotes below come from these conversations.
Every weekday afternoon at the University of KwaZulu-Natal campus in Pietermaritzburg, two dozen 10th grade-boys come together on a humble football pitch to hone their skills at Izichwe Football Club. Established in 2010 and named after the first military regiment (ibutho) commanded by Shaka Zulu, the club is “not just about kicking a ball,” says Thabo Dladla, founding director of Izichwe and Director of Soccer at UKZN. It is also about developing young men of character and respect who represent their communities and themselves with pride and honor.
Respect (inhlonipho in the Zulu language) and discipline (inkuliso) are core values at Izichwe as they are in Zulu culture more broadly. The coaches refer to the teenagers as amadoda (umarried young men) and even baba (father) to stress the importance of carrying themselves in a mature way on and off the pitch.
These two dozen high school boys at Izichwe embody the values and lessons imparted to them by their coaches, especially Thabo’s emphasis on showing self-respect as much as respect for others. When I spoke with the youngsters, they politely thanked me for coming to Pietermaritzburg to meet them and spoke with poise beyond their years.
“The program is not only about sports or soccer. It’s mostly about life,” Asanda tells me. Izichwe is “about respecting the people you are around, and playing fair, which applies in life. You do it the right way. Don’t cheat. Don’t cheat yourself.” Similarly, Simphiwe stated, without hesitation, that Izichwe had taught him “to work hard in life and to respect your instructors.” Asanda and Simphiwe’s statements were echoed in a team meeting I observed. Technical director Mhlanga Madondo, a police officer, entreated the players to look at their performances in the previous weekend’s tournament, stating that he expected them to “take responsibility for their own growth.”
Hard work is another crucial component of the Izichwe way. When I asked Lindi what the program had given him, he said, simply: “discipline.” Every day, without exception, the boys make their way to the university sports fields to train from 3:30p.m. to 5:30p.m. Many of the boys also play for their school teams at least one day a week (with one boy competing in cross country events in addition to playing school soccer). Saturday is match day in a local amateur league. Sundays are reserved for tournaments. This intense, demanding schedule instills in the boys not only physical endurance and strength, but mental acuity as well. Dladla believes this constant pressure shows the dedication and perseverance of his players. “Boys like Siphesehle (the cross country runner), he’s very, very competitive, you know? He did cross country; he came [to training], and I said, “Hey! You rest!” He said, “No, coach! I came to train!”
Although the players’ development as athletes is central to the program, Thabo, a former teacher and ex-professional footballer, regularly reminds players that “nothing in this life is as important as knowledge.” As a result, the program integrates numerous educational programs into their activities. Every night at the conclusion of practice, around 5:30, a group of the players gathers in a classroom on campus to study under the supervision of volunteer university students.
The coaches closely monitor individuals’ academic performance by reviewing school progress reports. This scrutiny, one parent explained, helps to “notice any hiccups in their progress at school.” In the opinion of Devon, the life sciences teacher at Alexandra High School, which several Izichwe boys attend, such devoted attention to player’s academics is unusual when compared with many other students who lack such careful supervision. “It’s a structured lifestyle which, I think, is lacking in a lot of our schools,” Devon explained. “I think that’s partly why these boys are so successful. They grow and they excel in every area.”
The youngsters openly expressed their gratitude to the adults who put precious time, energy, and resources into the program. “There are many kids out there who want this opportunity and we are very special to get that,” Mpumelelo said. Sandile stated unequivocally that the program has “changed the most part of my life.” Keelyn agreed, and without hesitation added that thanks to Izichwe, “I found myself.” Sandile spoke passionately about his appreciation for Izichwe: “Basically, what this program means to me is that it gives me the opportunity to realize a dream that I never thought . . . it was never something I believed I’d be able to do . . . it just made me realize, if I continue working hard enough, I can be one of the best players in the world.”
The Izichwe coaches are also grateful to be part of this project. Coach Madondo said that working with these young men has inspired him; he’s seen them “not just growing physically, but also [in] how to approach life.” Coach Ronnie “Reese” Chetty, who had a long coaching career including experiences in the United States, told me he is reinvigorated by the hard work and dedication these young men exhibit on a daily basis. The coaches are also driven and guided by the hardships, struggles, and perseverance of some of the players and families.
“It’s people like Sipesehle and Mhlengi’s mothers who sometimes give me lots of motivation when I see how hard they try, you know?” explained Thabo Dladla. “So then, I say: ‘Hey man! I cannot give up. I cannot let them down. So let me try and help them develop real men,’ you know?”
And from what I saw these Izichwe boys are becoming real men of immense diligence, humility, discipline, and respect. And, perhaps even more so, this community of boys, men, and parents demonstrates the great potential for grassroots soccer programs to fuel the development of not only athletic talent with a bright future in sport, but also of productive citizens in a democratic society.
*Liz Timbs is a PhD student in African history at Michigan State University. Her research interests are in the history of health and healing in South Africa; the professionalization of medicine; masculinity studies; and comparative studies between South Africa and the United States. Follow her on Twitter: @tizlimbs