Informal traders at Stretford station in agitations over eviction

The informal traders selling at Stretford station in Orange Farm (West of Johannesburg, South Africa) have been living in agitations recently after having received a verbal notice that they will be evicted from their trading site to make way for the construction of a mall.

Mama Ernestina Sithole, a widow and grandmother of seven, wants the sale transaction of the land and plans for the building of the mall to be halted. Mama Sithole reveals how it all started: “When we started to trade here in 1989 during apartheid, there were no municipal by-laws or regulations of traders. With only two trains, we survived selling to commuters and why should they make our life hell now in a democratic dispensation when there is more trains and more commuters. We should be allowed to sell more freely to support our families because this is the only means of our livelihood. We want the initial agreement to still be honoured, whereby we are only allowed to trade in stalls in the entrance of the station and not stores inside the mall. We cannot afford to pay more than R100, our profit is little and many of us have many responsibilities”.

Mama Sithole is amongst the few who are the first in Orange farm, who settled in Extension 1 since 1989, where they are still living. They approached the municipality, who was known as the TPA for work but were without luck. Mr. DeBeers who was a land owner then encouraged women like Mama Sithole to brew mageu and make fat cakes and sell at the station. And that’s how they have survived and supported their families.

She and other fellow traders are in distress because if the land on which they are trading in is sold by December this year then that will mean automatic eviction for all traders. Between now and the selling date of the land, traders have vowed to fight for their right to make a living. The Stretford traders are amongst many vulnerable groups of the poor experiencing injustice of the system. Others groups such as the Cloverdene Homeless community who have on numerous occasions faced threats of evictions and be forcefully displaced in their dwelling places.   

She continues to elaborate: “We started to experience threats in our businesses in 1992 when a man called Majola came harassing and chasing us to move away from the station and his land. We resisted eviction and upon doing our own investigations, we discovered that he was not even the landlord and in 1993 he disappeared. Then in 1994 Mr Liewemann surfaced as the landlord and immediately also instructed us to stop trading at the station. We refused to go away. We then told him that we had been there long before he bought the land. We explained to him that the station is a lucrative trading site because most of our customers were commuters using trains. He then agreed that we can continue trading here at the entrance of the station. It is strange that he has now shifted from our original agreement but we will not be timid, we are prepared to fight for our rights to trade here. If we are hungry most of us come here, it has become a shared space for all of us to make a living without having to produce qualifications or certain skills. We don’t say we will not pay rent but we must be given trading space that we can afford to pay and that the rental charges must be reasonable”.

According to the traders they were recently visited by people who claimed to belong to Business Forum and Urban Development respectively, both also indicating that they were acting on behalf of the landlord of the land on which they were trading to come to give verbal notice for the traders to move out so that the construction of the mall would resume. The irate traders have continuously defied verbal notice of eviction by continuing to trade at the station and held meetings with the landlord. They have since approached the Lawyers for Human Rights (LHR) to help strengthen their struggle to not lose their right to trade and get better deals from the landlord once the mall is built. The LHR officials and has subsequently engaged the owner (Mr David Liewemann) of the land earmarked to be used to build a mall next to the Stretford station.

In a feedback meeting held last week between the informal traders and LHR officials, the informal traders were still baffled that Mr Liewemann has retrogressed from their original agreement. The traders insist that the landlord assured them that no matter what, they will always be tenants and traders at the land next to the station. He even made them sign agreement of such decision which further assures them that they will only pay R100 per stall on a monthly basis.

However, the feedback from the LHR officials who went to meet Mr Liewemann about the distress of traders signifies that the building of the mall is imminent and that there is little that the traders can do about it. Mr Liewemann is offering to accommodate 32 traders whom he found at the station when he became the new landlord in 1994. He has promised to make available seven square metres each to the 32 traders inside the mall which may be sponsored by other big retailers such as Pick ’n Pay. The traders will be expected to pay at least 25% of rental and when their businesses pick up; they are expected to pay up to a minimum of R1000 per a month. Once the mall is built it will be illegal for traders to continue selling at the station or near the mall.

Bheki Mathebula, one of the traders in attendance at the meeting asked: “Is the landlord hell-bent on going ahead with the construction of the mall whereas it will result in many of us being forced to shut down our businesses and go home to suffer”. The question to which the LHR officials responded with a sad and loud yes and further elaborating that the landlord want traders to move to trade at taxi rank instead of the mall. However, the officials promised the traders that they will put more effort in ensuring that the construction of the mall does not take away their rights to continue selling and making a living. It also came to light that the landlord is currently leasing the land with prospects that the transaction sale will be finalised not later than the end of this year.

The imminent eviction of traders at the station has equally affected both the old and the young. One of the youth traders at the station, Daniel Letsholonyane says that traders as members of the community in Orange Farm welcome developments but it should not come at traders’ expense. “We do not want developments that will marginalise and make us more poorer. If the development is genuine then we should be all be consulted as stakeholders and reach amicable solution. We cannot allow government, business and the landlord to make decisions that negatively impact us without challenging them. This land belongs to us all”.

Empty promises for the Cloverdene community

The Cloverdene community, which comprises of more 100 people including women and children, were excited at the news of the allocation of land but their joy was short-lived when they became aware that their new homes will be shacks. Their new homes were built unashamedly by the ‘red-ants’ using corrugated iron of destroyed shacks.

The leader of the Cloverdene community, Willie Madalane explains: “Our lawyer had informed us that when we move to our land we would have access to basic amenities such as tap of water and toilet for every family. However, a day before we moved in, the office of Housing in municipality told us that there was a land that has been identified in Gabon (Daveyton). We were told that we will occupy that land temporarily. When we arrived there on Saturday, we found the ‘red-ants’ building shacks with old rusted corrugated irons that were used for shacks”.

According to Madalane their lawyer also told them that the Ekurhuleni municipality would built them two bedroom shelters, but they found out that it was not so when they moved it. “Most of the shacks are one room, you are lucky if you have two rooms. The shacks do not even have windows, it’s like they were built for pigs to stay. After we moved in to the new land, we went a month without sanitation. We were then installed only five toilets to cater for more than 100 of us. Having access to water is still a problem to this day; we walk about a kilometre to get it. We tried to install water taps ourselves but the plumber demanded at least R350 from every house, which is an option even more expensive for the poor like us,” Madalane remarked.

It appears that the Ekurhuleni municipality officials have just dumped the community in their new land and only to abandon them. A member of the community says that the official who was co-ordinating their relocation can’t even recognise the leader of the community nor remember that he ever handle their case. No wonder there is sluggishness which results in the municipality not being able to fulfil its promises. Another challenge for the community is that the relocation affected their children who attend school. After the relocation to Daveyton, most of the kids still had to continue attending school in Cloverdene because there were no prior arrangements made to accommodate them in Daveyton schools. Some kids had to drop from school because their parents (mostly single moms) cannot afford to pay R400 transport cost for their kids to continue attending school in Cloverdene. Therefore, the community feels that the municipality did not take into account their rights to be compensated when they moved them away from work stations and schools. Meanwhile, there is restlessness amongst members of the community because they are not even registered as legitimate occupants of their new land. They feel that anyone could come and claim the land from them since the municipality have refused to give them documentation as proof of their legitimacy to stay in their allocated land.

The Cloverdene community who once lived in the open veld near Albert Luthuli Extension 5, Benoni, have chosen to fight their struggle differently. They don’t intent going on the rampage blockading streets and burning tyres to get the attention of the authorities at Ekurhuleni municipality. Instead they say they will remain loyal to their cause and keep on engaging their municipal authorities whilst at the same time praying to God with the churches as they demand their rights.

The leader of the community adds: “This struggle is so personal to me; I could liken it to a calling or a ministry. I qualified for an RDP house long time ago, but I choose to deny myself all the privileges until that same RDP offer is afforded equally to all my community members that are in the same struggle with me”. The Cloverdene community have approached ESSET to continue to mobilise support for them especially amongst the church fraternity. They community is intending to seek an audience with relevant authorities at Ekurhuleni municipality to ensure that their demands are listened to and addressed.

ESSET together Church Land Programme and few churches have been walking along with the Cloverdene community in their fight for justice against their eviction and confiscation of their possessions. After hearing about the plight of the community, ESSET mobilised the churches and organised a prayer service for them. The community was supported by ESSET and the church as the community took the Ekurhuleni municipality to court, in a case which the community won. Churches that have been involved in the struggle of the community included; the Methodist Church in Southern Africa, Uniting Presbyterian Church in Southern Africa, the Gauteng Council of Churches, United Congregational Church in Southern Africa, Lutheran Church of Southern Africa, Outreach Community Church, Ekurhuleni Ministers Fraternal.

Media Statement: Public Discussion about the rights of Women informal traders

DATE: 17/05/2011

The Women Informal Traders Forum (WITF), a forum of women informal traders that was launched by women traders in August 2010 to fight for the emancipation of women traders in South Africa and the SADC Region, held a Public Discussion on Monday (16/05/2011) with representatives of political parties such as Democratic Alliance, Pan Africanist Congress, Inkatha Freedom Party and National Freedom Party.

As Women Informal Traders we have heightened our campaign during the electioneering period to raise awareness on our struggles and human rights violations. The long term goal of our campaign is to improve the working conditions of women traders and ensure an enabling trading environment for us. Through hosting a Public Discussion with politicians, we seek to put pressure on political parties and government to make commitment to address our demands and plight. Key amongst our demands during the campaign included:

§  A stop to confiscation of stock and reasonable rentals for all trading sites.

§  A stop to sexual and economic harassment of women traders.

§  Proper workshoping and reformulation of informal trading policies and by-laws to be gender sensitive.

§  Development and implementation of uniform informal trading by-laws and policies across the country.

§  Recognition and proper representation of informal traders at all government structures.

During the Public Discussion, a video, depicting the plight and everyday challenges of women informal traders from around Johannesburg Inner-city and surrounding areas was played. Thereof, representatives from various political parties mainly from Gauteng branches were given opportunity to react and make commitments with regard to our struggle. Below is the promises made by representatives from different political parties that attended the Public Discussion:

DA:

The representatives of the Democratic Alliance (DA) have shown interest in building relationship with informal traders. More specifically, the party promised the traders that it will do more to address their issues of allocation of stalls; health and environmental safety as well as studying trading by-laws that usually resulted in harassment of traders. After the municipal elections, DA further promised to seek audience with the Metro Trading Company (MTC), a company entrusted with the responsibility to manage informal traders in the City of Johannesburg. The party stated that it would invite women informal traders to meetings that it will hold with the MTC to explore solutions to resolving problems raised by the traders.

PAC:

The Pan Africanist Congress (PAC) appreciated the role played by women informal traders and went further to call them entrepreneurs because they took initiative to create their own jobs. The party criticised government for not recognising the importance of developing and supporting the informal trading sector. It stated that unlike government who prefer to grow big business only, if voted into power it would respect and seek to develop a despised sector like informal trading. It view the informal trading sector as an alternative to creating jobs and believe that some of those in offices of power in government like Ministers, MECs, metro police etc where raised by women traders, who today they are not ashamed to batter. The promise made by the party was that after the elections they would engage the trading by-laws. They urged the informal traders and their association to choose a party that will be able to listen to their needs and comply with their demands.

IFP

The Inkatha Freedom Party (IFP) emphasised that the ruling party has undermined the will of the people by continuing to develop and implement by-laws that still oppresses people like in the apartheid era. The IFP promised to resolve all issues of informal traders by lobbying for the closure of the Metro Trading Company. The party hold the view that most of the decisions regarding the management of informal traders are made by MTC, which has lost credibility because of its corrupt officials. The party promised women traders that their doors will always open and that more discussions about their challenges would be held after elections.

NFP

The National Freedom Party said that their leader who is a woman is very dear to issues concerning women, especially their safety and development. The party noted and appreciated the ability of the informal trading sector to sustain family livelihood and the contribution it makes to the country’s economy. NFP promised women traders that if they would be voted into power they will bring innovative ways to advance the businesses of all traders. Under NFP, women traders and all the other traders will be fully supported to increase job creation. For instance, the party will introduce mobile trucks for all traders, so that from time to time they are able to trade and move freely to areas with better business prospect

Kind Regards

Nokuthula  Dladla

Committee Co-ordinator: Women Informal Traders Forum

Press Statement on behalf of the SADC Solidarity Network of Informal traders

Stand Up Against Economic and Sexual Violence on Informal Traders

On the 5-6 of May, the Ecumenical Service for Socioeconomic Transformation (ESSET) held a consultation that brought together representatives of both local and cross border informal traders, Councils and representatives of Churches in the SADC region and civil society organisations concerned about injustices perpetrated against informal traders. The aim of the consultation was to explore joint campaigns by informal traders that would bring an end to all forms of economic and sexual violence against them.  The consultation ended with the establishment of a SADC Solidarity Network of Informal Traders. One of the goals of this network is to initiate and promote solidarity campaigns that are aimed at fighting injustices perpetrated against informal traders

As we came to the end of the consultation, we were reminded that struggles of informal traders are real. They affect real people who live in this real world that has become the real enemy of God. It is a world where women and girl children cannot live in freedom, as theirs is a world of abuse, rape and marginalisation. The news of the rape of a young girl, a daughter of one of the women traders who could not make it to the consultation came as a shock to all of us. This devastating news came even as we spent the two days deliberating on how we can support informal traders to put an end to all forms of violence against them, particularly sexual and economic violence. Such forms of violence come in various ways. Informal traders spend most of their time at work on the streets or across the borders, constantly dealing with harassment by government officials. These officials steal from them the little that they have through unlawful confiscation of their goods. These unscrupulous officials also demand bribes from poor people who are trying to make a clean living for their families.   Lack of recognition of the informal trade sector by most of the SADC countries has negative consequences for the countless numbers of people who depend on informal trade for their livelihood. This lack of recognition is seen in the absence of policies that support informal trade in most countries and the contradictory nature of the policies where they exist. Even regional integration that is supposed to play a major role in addressing poverty and inequalities excludes informal traders.

Women traders also face humiliation through sexual violence, including demand for sex or to be touched in return for safe passage through the borders or to escape stock confiscation. Sexual violence is a vicious act inflicted upon its victims bringing untold suffering and pain. No child or woman in this world should ever have to go through rape or any other form of sexual violence.

The SADC Solidarity Network is calling upon all of us and especially churches to rekindle their commitment to justice, by standing in solidarity with informal traders in their war against sexual and economic violence. If the sexual violence against informal traders is not enough to stir sufficient anger against social and economic injustices perpetrated against the poor, would we allow ourselves to be agitated enough by the rape of the defenceless little daughter of one of the informal traders? We are also calling on all our governments in the SADC region to stop ignoring this sector and begin to see it for what it is – an alternative that has for years sustained many poor families in the region.

Issued by the SADC Solidarity Network of Informal Traders

Tel: 0118331190              Email: info@esset.org.za

Those who dare challenge government for their rights, risk facing state militarisation

Days after the brutal murder of Andries Tatane, we at the Ecumenical Service for Socio-Economic Transformation (ESSET) are still coming to terms with its implications for us as a nation and specifically for the faith community. Tatane was beaten and killed by police who should have protected him. He was killed while exercising his right to protest in demand of a life giving basic service - water.

Tatane’s death demands some honest reflections by all South Africans. Firstly, it is worth noting that Tatane  was killed during Lent, an important time in the church calendar when Christians prepare to commemorate the crucifixion of Jesus Christ our Lord. Tatane’s brutal killing at this time connects to our own internal reflections and questions about the meaning and implications of the killing of Jesus Christ. Jesus was killed for challenging the hegemony of his time and for speaking out against the leaders of his day who oppressed the poor.  The political and religious systems failed to protect him though he committed no wrong. The leaders who should have stood for the truth and protected Jesus instead had him killed in order to preserve their own positions. Whilst his friends and the crowds that hailed him as he made a grand entry into Jerusalem may not have literally nailed him, they failed him at his hour of need.  Some denied any knowledge of him whilst others sold him out for some payment. Possibly, they all may have felt powerless against the systems and rulers of the day. Yet it remains true that they could have done something to protect the innocent man.

Just as in the case of Jesus, Tatane was let down by the systems that could have protected him. His life ended in the hands of ruthless police who seemed to have lost any sense of humanity and  conscience as they repeatedly beat him in front of his fellow community members. As if the beating was not enough, they completed their vicious perfomance with a bullet.

What does it say to the citizens and the poor?

Tatane’s death reflects the ongoing state brutality that has been launched primarily against ordinary citizens of South Africa. For some while now  the country has witnessed the ruthless actions of the police against ordinary and unarmed people as they demonstrate against lack of service delivery and in defence of their dignity. Tatane was just but one of many ordinary citizens in the country without services who are determined that the legacy of those who fought for freedom should not be in vain. Those who know Tatane tell us that he was a gallant community activist always ready to put the interest of his community first. Like many militants in South Africa, we are told that Tatane followed his heart and conscience by challenging and confronting police who at the time were treating the elderly of his community with contempt. This courage and desire for life and dignity sadly cost him his life.  

But what does all of this say to ordinary South Africans who want to fight for their rights. Is this a cue that all those who dare point a finger at government will be harshly dealt with? Is this the kind of freedom many had fought for, freedom for the police and politicians to do whatever is in their power to maintain the status quo? Was it not the freedom for all who live in the country to enjoy the benefits of it? Was it not freedom from poverty and exclusion? Was it not freedom of expression?

The police brutality against ordinary people seems to be a contradiction of the message of the ANC in its election manifesto which commits the party to “working together to build better communities”. Which communities is the ANC building if it sheds innocent blood instead of listening to the demands of communities? Is the ANC backtracking on the values underpinned by the Freedom Charter – the freedom of people to govern?

What does this say to our country and its systems?

Going back to our reflection on the death of Jesus Christ and juxtaposing it with Tatane’s death, we can deduce that those who wanted Jesus dead had many reasons to be threatened. Some were threatened by the huge following that Jesus had. Others were uncomfortable with the manner in which he spoke prophetically against their hypocrisy, oppressive systems and practices. In the South African case we are left wondering, what has happened to turn the leaders against their own people? Is it possible that, that which has been left undone and the unfulfilled promises raises a fear in our leaders–a fear of the anger of the discontented citizens? Is Tatane’s killing sending a message that South Africans no longer have the right to speak out and challenge their leaders about their failures and lies to the citizens?  Why could a ruling party that led people to freedom all of a sudden revert to using apartheid-era tactics to silence people who voted them to power? Could it be that the ruling party is trying to assert its oppressive power against any elements that dare challenge or dent its image before the local elections?

Tatane’s killing comes at a time of the militarisation of police as demonstrated by the “shoot to kill” messages and the introduction of military ranks and discipline in the police service. Those of us who are said to be ignorant of our Constitution have just been educated by the Senior Magistrate and head of court in Mamelodi that our over celebrated “Constitution and democratic dispensation allows for police to shoot and kill”. There should however be justifiable reasons under which this is allowed.  Whilst it can be appreciated that police have to protect themselves, we can never justify the use of unwarranted force against unarmed citizens who do not pose a danger to society. It does seem however that as a country, we have put in place systems which lack checks allowing the misuse and abuse against ordinary citizens.

What does it say about the faith community?

The faith community worldwide professes to have a preferential option for the poor. This in essence involves immersing ourselves in the struggles of the poor. It also involves speaking out against the injustices inflicted against the poor. The death of Tatane however raises direct questions to those of us who are the followers of Jesus. Would Tatane have died if we had stood up and registered our objections to the “shoot to kill” messages by our leaders and militarisation of police? Would he have died if we had stood by ordinary citizens who have continuously suffered against police brutality over the years? Would Tatane have died if we had refused to accept as normal the dehumanizing conditions that many citizens live under? How can our faith practices continue as normal when innocent citizens continue to suffer and even to die in our nation? Are we genuinely committed to our assertion of the preferential option for the poor?

In true characteristic of our time, the tempo around his death will quieten down and his name will all but fade away from our conversations. The popular media will run off to feed our hunger for the next sensational event. The truth remains though that by our silence and lack of responsiveness, we as the faith community are all guilty of Tatane’s death.

Worker Sunday Letter to the churches and church Activists

Once again the Worker’s Day Campaign is upon us. As you may know, this is a church based campaign that begins every year on the 1^st of May, aimed at building solidarity with the working and unemployed poor.  This campaign presents us as the church community with an opportunity toshow our solidarity with the poor which our Lord Jesus Christ chose to identify with.  During this time churches are urged to dedicate one service from the 1^st of May to the marginalised. Our belief is that as we do so, we join Jesus in bringing the liberating gospel to the poor.  This is also an opportunity for us to connect with those that Jesus calls “blessed” for it is through these connections that we as the Church community can experience the grace of God.

Last year the Worker Sunday Campaign focussed on those that were excluded, marginalised and left in the margins as a result of   the World Cup.  During this time we called upon churches to embark on public services as a way of declaring their support with these and against the injustices that ensured that the poor remain outside the camp.

This year the focus of the Worker Sunday Campaign is on “Exploring Alternatives”. This theme stems from a sad reality and recognition that our current socio-economic context fails to serve the interests of the poor. This context makes aloud proclamation that the world as it is, is the direct opposite of what God would want it to be. The poor are still systematically excluded from the benefits of our economy; our policies are skewed towards the rich; our political leaders continue to be driven by greed as evidenced by the rampant corruption   where our leaders rob the poor for their own personal enrichment; our government is intent on silencing the pooras is clearly demonstrated by the hard rod placed upon those who dare voice outtheir displeasure and anger at the current state of affairs. The poor suffer the consequences of climate change they are not even responsible for.The oppression and marginalisation of women is far from being over, keeping most of them at the margins of society .This context demands of us as the church to take a stand,

·         astand for justice and against the neoliberal agenda that operates on principles of exclusion and marginalisation.;

·         a stand and a call for alternatives,informed by our gospel imperatives of love and solidarity, peace and human dignity.

·         and a stand in solidarity with those who suffer the consequences of the current neoliberal policies that place profit ahead of people;

What can you do as the church or activist?

There are a number of ways in which you can become part of the Worker Sunday Campaign

1.         Poor people, the unemployed and others that suffer the consequences of the current exclusionary and oppressive policies are all around us. Use this time as a church and church activist as an opportunity to connect to their struggles for it is through our immersion in the struggles of the poor that the church can be the real church. When we do so, we “will be throwing ourselves into the arms of God” allowing ourselves to take seriously “not our own sufferings but those of God in the world[1]”. It is through these struggles that we will truly encounter God.

You can begin by identifying a group of people or a marginalised community you would want to focus on as the church. Once you have identified this group or community, visit them, may be as an individual or a group from your church. Hold open conversations with them. This requires listening with respect to their stories, for out of these stories we can learn a lot about our Lord Jesus Christ and what he requires of us at this time.

2.       Find out from this group or community how you and your church can be of support to their struggles. In the short term, one of the ways in which you can show this support is by holding a Worker Sunday Service in support of those you would have connected with. It would be very pleasantif you could discuss with this group or community as you plan your service.  ESSET will also provide a Daily Bread Digest with stories from other marginalised groups and a guide for liturgy on how you can organise your Worker Sunday service. The Daily Bread Digest is a theological tool that is produced yearly by ESSET to enable churches engage with poverty related issues that batter our society. You can use this document in whatever way you like as the church. ESSET also has posters that can be sent to you should you have an interest.

                                                                                         

3.       Lastly, we would be delighted to explore possibilities with you and to hear about your activities on this campaign. You can share your activities in the ESSET website - www.esset.org.za.

May the God of justice – the one we seek to follow inspirer you as you seek to be his hands and feet in our fallen world!

Yours in His Service

___________________

Thembela Njenga

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[1] Jacobsen, A (2001:15)

Rev Dr Vuyani Vellem and church Ministers in Gauteng reflect on Isixeko at ESSET Discussion Forum meeting.

Rev Dr Vuyani Vellem presented a rich paper on Isixeko at a Discussion Forum meeting hosted today at Khotso House Chapel by ESSET. Rev Dr Vellem described the concept of Isexeko as a rich theological and liturgical resource that can be employed as a symbol of life giving experience and to reflect on issues of economic justice. He said Isixeko is not about outreaches and salvations, but immersion in struggles of the poor and being in solidarity with them for a vision of a collective share in the rhythm and drumbeats of life.

He described the Christian celebrations during the Easter period as a typical act of Isixeko. These celebrations are self-organized form of liturgy by ordinary people involved in struggles and whose forms of worship are not recognized by the mainstream church. Isixeko is characterized by raptures, boisterous dancing and singing of the excluded publicly expressing their yearnings to be included and challenging the dominant hegemonic economic trajectories.