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12
Contents
editorial
LOUIS CHUDE-SOKEI WITH IR INDIGENOUS RESISTANCE
Sharp as a Blade: Decolonizing Decolonization
RATO MID FREQUENCY
Social Death Beyond Blackness
HUGO CANHAM
Exchanging black excellence for failure
SABELO J NDLOVU-GATSHENI
The Dynamics of Epistemological Decolonisation in the 21st Century: Towards Epistemic Freedom
MALAIKA WA AZANIA
The Timbila LIbrary - 120 books to read by age 28
Theme Timbila Library
NOSIPHO KOTA
Seven Poems
MING DI
“Through Multiculturalism We Become Better Humans”: A Conversation with Vonani Bila
VONANI BILA
Ancestral Wealth
TINYIKO MALULEKE
An Ode to Xilamulelamhangu: English-Xitsonga Dictionary
MZI MAHOLA
Three Poems
MXOLISI NYEZWA
Seven Notes To A Black friend, The Dance of the Ancestors and Two Other Songs That Happened
SANDILE NGIDI
Three Poems
LUCAS LEDWABA
'I have nothing left' – flood victims count the costs
MASERAME JUNE MADINGWANE
Two Poems
RAPHAEL D’ABDON
Resistance Poetry in Post-apartheid South Africa: An Analysis of the Poetic Works and Cultural Activism of Vonani Bila
MPUMI CILIBE
American Toilet Graffiti: JFK Airport 1995
MPHUTLANE WA BOFELO
Language is Land
MAKHOSAZANA XABA
Poems from These Hands
VONANI BILA
The Pig and four other poems
MAROPODI HLABIRWA MAPALAKANYE
Troublemaker’s Prison Letter
KGAFELA OA MAGOGODI
Four Outspoken Poems
DAVID WA MAAHLAMELA
Three Poems
VUYISILE MSILA
People’s English in the Poetry of Mzi Mahola and Vonani Bila
THEMBA KA MATHE
Three Poems
MZWANDILE MATIWANA
Three Poems
ROBERT BEROLD
Four Poems
AYANDA BILLIE
Four Poems
MM MARHANELE
Three Poems
VONANI BILA
The Magician
VUYISILE MSILA
Four Poems
KELWYN SOLE
Craft Wars and ’74 – did it happen? (unpublished paper)
galleri
TSHEPO SIZWE PHOKOJOE
The Gods Must Be Crazy
THAIO ABRAHAM LEKHANYA
Mary Sibande: Reimagining the Figure of the Domestic Worker
KHEHLA CHEPAPE MAKGATO
TŠHIPA E TAGA MOHLABENG WA GAYO
DATHINI MZAYIYA
Early Works
LEFIFI TLADI
Two Letters to Kemang Wa Lehulere
TENDAI RINOS MWANAKA
Mwanaka Media: all sorts of haunts, hallucinations and motivations
ROFHIWA MADAU
Colour Bars
THULILE GAMEDZE
No end, no fairytale: On the farce of a revolutionary ‘hey day’ in contemporary South African art
KEITH ADAMS
Vakalisa Arts Associates, 1982–1992: Reflections
SAM MATHE
On Comic Books
OBINNA OBIOMA
Anyi N’Aga (We Are Going )
borborygmus
NDUDUZO MAKHATHINI
uNomkhubulwane and songs
RICHARD PITHOUSE
The radical preservation of Matsuli Music
BONGANI TAU
Ukuqophisa umlandu: Using fashion to re-locate Black Psyche in a Township
ALON SKUY
Marikana 2012/2022
CARSTEN RASCH
Searching for the Branyo
VONANI BILA
Dahl Street, Pietersburg
frictions
IGNATIA MADALANE
Not on the List
SITHEMBELE ISAAC XHEGWANA
IMAGINED: (excerpt)
ALEXANDRA KALLOS
A Kite That Bears My Name
SHANICE NDLOVU
When I Think Of My Death
VONANI BILA
The day I killed the mamba
ALLAN KOLSKI HORWITZ
Three New Poems
MPHUTLANE WA BOFELO
Biko, Jazz and Liberation Psychology
M. AYODELE HEATH
Three Poems
ZAMOKUHLE MADINANA
Three Poems
MASELLO MOTANA
Four BLK Poems
FORTUNATE JWARA
Three Delusions
NIEVILLE DUBE
Three Joburg Stories
VERNIE FEBRUARY
Of snakes and mice — iinyoka neempuku
KNEO MOKGOPA
Woundedness
claque
VONANI BILA
Poetry of social obliteration and intimacy
MZOXOLO VIMBA
The weight of the sack: Hessian, history and new meaning in Tshepo Sizwe Phokojoe’s “The Gods Must be Crazy” exhibition.
LORRAINE SITHOLE
Heading
NEO RAMOUPI
title
DIMAKATSO SEDITE
title
MENZI MASEKO
Acknowledging Spiritual Power Beyond Belief - A Review of Restoring Africa’s Spiritual Identity by African Hidden Voices (AHV)
ekaya
VONANI BILA
The Timbila Poetry Project
LWAZI LUSHABA
A Video Call with Kopano Ratele on Politics and the Black Psyche, 22 July 2024
MARTIN JANSEN
Where is the Better Lyf You Promised Us?
THOMAS HYLLAND ERIKSEN & RIAAN OPPELT
Post-apartheid diversification through Afrikaaps: language, power and superdiversity in the Western Cape
THADDEUS METZ
Academic Publishing is a Criminal Operation
MARGARET E. WALKER
Towards a Decolonized Music History Curriculum
VONANI BILA
Probing ‘Place’ as a Catalyst for Poetry
off the record
MIRIAM MAKEBA
Sonke Mdluli
ACHILLE MBEMBE
Decolonizing Knowledge and the Question of the Archive
ZAKES MDA
Biko's Children (12 September 2001)
VONANI BILA
Ku Hluvukile eka ‘Zete’: Recovering history and heritage through the influence of Xitsonga disco maestro, Obed Ngobeni
MATSULI MUSIC
The Back Covers
THEODORE LOUW
Reminiscing
GAVIN STEINGO
To be filled
LEHLOHONOLO PHAFOLI
The Evolution of Sotho Accordion Music in Lesotho: 1980-2005
DOUGIE OAKES
On Arthur Nortje, The Poet Who Wouldn’t Look Away
PULE LECHESA
Sophonia Machabe Mofokeng: Distinguished Essayist and Dramatist in the pantheon of Sesotho Literature
NOKUTHULA MAZIBUKO
Spring Offensive
WALTER MIGNOLO
Presentación El cine en el quehacer (descolonial) del *hombre*
feedback
MUSA SITHOLE
In Defence of Afropessimism: Aryan Kaganof’s Miseducation(reading) of Frank B. Wilderson III – ANTIBLACKNESS AND THE QUESTION OF PALESTINE
OSCAR HEMER
16 October 2025
NIDA YOUNIS
22 September 2025
PALESA MOKWENA
9 October 2024
MATTHEW PATEMAN
11 August 2024
RAFIEKA WILLIAMS
12 August 2023
ARYAN KAGANOF
26 October 2021 – A letter to Masixole Mlandu
FACEBOOK FEEDBACK
Facebook
herri_gram FEEDBACK
Instagram
PhD
ALICE PATRICIA MEYER
Timbila Poetry: Vonani Bila’s Poetic Project
the selektah
VONANI BILA
Vonani's Choice
ARYAN KAGANOF
herri films
hotlynx
hotlynx
.
the back page
MENZI APEDEMAK MASEKO
The Meaning of ‘Bantu’
ROLANDO VÁZQUEZ
Translation as Erasure: Thoughts on Modernity’s Epistemic Violence
VONANI BILA
Moses, we shall sing your Redemption Song
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    #12
  • frictions

IGNATIA MADALANE

Not on the List

I left home before the sun was fully awake. Gogo stood at the door with her shawl tight around her shoulders. Her hands were shaking as she packed my food into a small plastic bag. Pap and fried chicken. She said it would last longer that way. Gogo always thought about things lasting. Food. Life. Me.

“Uzoziphatha kahle,” she said. You will look after yourself. I nodded, even though I did not know how to do that without her.

My whole life fitted into one small bag. Clothes. Soap. Toothbrush. One pair of shoes. When I hugged her, I held her longer than usual. She smelled like firewood and cooking oil. I wanted to carry that smell with me to the city.

In the taxi, my heart was beating too fast. I kept touching my bag to make sure it was still there. I thought of Gogo sitting alone in the house, listening to the radio, waiting for my call. I promised myself I would not cry. I was a university student now. Strong people do not cry.

When I arrived, the city swallowed me. Noise everywhere. People shouting. Taxis hooting. Vendors pulling at my sleeve. I felt small, like I had walked into a storm without knowing how to swim.

“Ngena la! Woza la!”

I held my bag tightly. A man offered me a taxi. R300. I almost laughed, but my stomach turned. That was more money than I had for days of food.

“No, thank you,” I said and walked away fast. I remembered Mandla’s warning. Not everyone who smiles means well. I remembered Gogo saying, “Open eyes are better than open hands.”

I asked a security guard for directions. He pointed without looking at me and said nothing else. I walked. My legs were tired but I kept walking. Gogo walked far for me, I told myself. I can walk for myself.

At one point a woman shouted at me, calling me “my darling.” Her lipstick was too bright. Her eyes too sharp. I walked faster. My heart climbed into my throat.

“Gogo,” I whispered. “Help me.”

When I reached the gates, I felt proud. Like I had crossed a river without drowning. For a moment, I stood taller. I had made it.

Registration was long and confusing. Offices. Queues. Papers. Stamps. People speaking fast. I nodded even when I did not understand.

Poor people learn early how to hide confusion. We learn how to pretend we belong.

By the time I finished, my stomach was empty and my body was heavy. I went to the residence office with hope beating in my chest. This was the last step. A bed. A room. A place to breathe.

The counter was high. I had to stand on my toes to be seen. The woman behind it did not look at my face, only at my papers. I borrowed a pen from the student behind me because mine had no ink. I felt their eyes on my back.

She typed my name.

She frowned.

She typed again.

“You are not on the list,” she said.

I smiled because I thought she was joking. She did not smile back.

“I… I have a scholarship,” I said. “I was told I would have accommodation.”

She shook her head. “You are not on the residence system.”

Something inside me dropped.
Not loudly.
Quietly.
Like a stone into deep water.

“So where do I sleep?” I asked.

She sighed. “You need to take it up with administration.”

“But administration is closed.”

“That is policy,” she said. “There is nothing we can do.”

Policy.
Nothing we can do.
Those words were heavier than my bag.

I stood there for a moment too long. People behind me cleared their throats. I moved away slowly, as if I was the problem blocking their progress.

Outside, I sat on the steps with my bag between my legs. Students passed by laughing. Some complained about slow Wi-Fi. Others argued about what to eat. I watched them and wondered how many of them knew what it felt like to have no place to put your body at night.

I held my phone.
Gogo’s name was right there.
One press away.

My finger hovered.
My chest tightened.

If I called her, her heart would break in that quiet way old hearts break.
If I called her, she would blame herself.
If I called her, she would feel helpless.

So I put the phone down.

That was the hardest thing I did that day.

I felt anger then, small but hot.
I had worked too hard to be erased by a list.
I had crossed too many roads to be told I did not exist.

Shame followed the anger.
Shame always follows anger when you are poor.

I pressed my hands together the way Gogo used to when she prayed.
“UNkulunkulu akakushiyi,” she always said. God does not abandon you.

But I felt abandoned.
By the city.
By the university.
By a system that said I was good enough to study, but not important enough to be sheltered.

A girl from the SRC stopped when she saw me sitting there.

“What’s wrong?” she asked.

I told her. My voice was thin. I hated that.

She made calls. She argued. She sighed. Then she said, “My cousin can take you for tonight.”

For tonight.
Not forever.
Just tonight.

She put R70 into my hand. I stared at the money like it was something holy. I had not asked. She had seen.

That night I slept on a mattress on the floor in a stranger’s house. The ceiling was unfamiliar. The sounds were unfamiliar. But I was safe.

Before I closed my eyes, I saw Gogo’s hands. Wrinkled. Warm. Strong. I whispered, “I am still alive, Gogo.”

The next days were slow. Explaining myself again and again. Being polite while being scared. Being brave while being tired. Being invisible while needing help.

I learned something then.
Poverty is not only about having nothing. It is about being made to feel like you do not belong where your dreams take you. It is about being treated as a mistake.

But I learned something else too.

Even when systems fail, people can still choose kindness.
And sometimes, kindness is enough to keep you breathing.

I was not on the list.
But I was still here. And tomorrow, I would try again.

A response from Vonani Bila

“Not on the list” is a true South African tale that most black students can relate to. My own son is enrolled at UP but the university couldn’t shelter him. We found him a private accommodation at an accredited student facility, but for the past four days, there hasn’t been electricity at that residence. I have paid a lot of money to secure his accommodation, but he is crammed in a small room with four other first year students. In their so-called fully furnished room, there is a fridge, stove, etc, but no hot water, no comfort. It’s dark at night, and reaching 8th floor and knowing it’s dark is torture.

These are some thoughts I had after reading Ignatia’s story. So I like it a lot. It is simple, uses accessible language. It explores youth marginalisation convincingly. It breaks down the complex politics and economics of education without quoting theorists. I hope this story will attract the youth to begin to follow herri, and for them to be more active in shaping their own future (like the Fees Must Fall generation).
Best regards,
Bila

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