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Abstract
Tiyo Soga must be celebrated as he is the personification of a body of knowledge pertinent to the development of foundational knowledge in examining the violence, disruptions and dislocations of the bodies, knowledge and spirit in modernity. The question of skill and memory cannot be dichotomised in epistemologies of justice—the naming of black as pagan, kaffir, native, bantu, etcetra, in the history of oppression. Spatial justice, the article argues, is not just about physical space; it is about spiritual and temporal spaces as well. The linearity of time cannot do justice for the memory of the conquered. Land, the article argues, by inserting the memory of Tiyo Soga, is central to spatial justice as long as the ‘wedding’ between the troublesome Bible and the genocidal, epistemicidal and spirtualicidal forms of knowledge is debunked.
Highlights
Urbanisation at best is about the movement of people from one location, and their habitat, to another
Urbanisation features a dynamic displacement of human beings to new territories and, in most instances, disrupts the relationship of human beings with other spheres of life, which combine to define their holistic endeavours for a living
Before we proceed with our brief discussion of the forms of killing imbued in Tiyo Soga’s life, the first point is that conditions of ‘ambivalence’, resulting from a violent defeat of amaXhosa, encapsulates all there is to say about genocide, epistemicide and spiritualicide
Summary
Urbanisation at best is about the movement of people from one location, and their habitat, to another. Through the life of Tiyo Soga, the features of the modern city are shown to be fraught with forms of killing in the light of blacks’ experiences in South Africa.
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