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The Individual, Auto/biography and History in South Africa

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<strong>The</strong> implementation of the national legacy project programme proved to be far more<br />

difficult than planned. In the late 1990s, the legacy project planned to mark <strong>and</strong> celebrate<br />

the life of late ANC president <strong>and</strong> Nobel Prize w<strong>in</strong>ner, Chief Albert Luthuli, faltered<br />

ostensibly because of political conflict between the ANC <strong>and</strong> Inkatha <strong>in</strong> KwaZulu‐Natal.<br />

As Jabulani Sithole <strong>and</strong> Sibongiseni Mkhize have shown, the Luthuli legacy project ran<br />

aground largely because of the existence of different <strong>and</strong> conflict<strong>in</strong>g “images” of Luthuli,<br />

each of which emerged <strong>in</strong> “dist<strong>in</strong>ct political contexts”. Different organisations <strong>and</strong><br />

<strong>in</strong>dividuals had produced numerous images of Luthuli s<strong>in</strong>ce his death <strong>in</strong> 1967, <strong>and</strong> some<br />

had changed their view of Luthuli over time. Indeed, “many ‘Luthulis’ were produced for<br />

different purposes <strong>and</strong> at different times” 123<br />

<strong>The</strong> apartheid state’s security police portrayed Luthuli as “anti‐Communist” <strong>and</strong> a<br />

“will<strong>in</strong>g collaborator”. <strong>The</strong> Communist Party saw him <strong>in</strong>itially as “a symbol of <strong>Africa</strong>n<br />

courage, militancy <strong>and</strong> hope”, who participated <strong>in</strong> the discussions which led to the ANC’s<br />

decision to take up arms. Later the SACP “denied that Luthuli knew anyth<strong>in</strong>g about the<br />

armed struggle. Indeed, Inkatha suggested that the exiled ANC had “deviated from what<br />

Luthuli stood for”. Inkatha had used Luthuli’s image to “bolster” their resistance claims,<br />

<strong>and</strong> tried to “monopolise” annual Luthuli commemoration services <strong>in</strong> the early 1980s. <strong>The</strong><br />

ANC itself had given “contradictory images of who Luthuli was”. 124 Sithole <strong>and</strong> Mkhize’s<br />

argument could have been more productively framed as an exam<strong>in</strong>ation of different<br />

narrations of Luthuli’s life. In Luthuli’s case, the consensual, celebratory national heritage<br />

envisaged by the Legacy Project Programme proved difficult to achieve. This was<br />

especially so s<strong>in</strong>ce the early legacy projects had to be implemented as swiftly as possible<br />

with<strong>in</strong> a given f<strong>in</strong>ancial year. In KwaZulu‐Natal at the end of the 1990s, an opportunity<br />

123 Jabulani Sithole <strong>and</strong> Sibongiseni Mkhize, ‘Truth or Lies? Selective Memories, Imag<strong>in</strong><strong>in</strong>gs, <strong>and</strong><br />

Representations of Chief Albert Luthuli <strong>in</strong> Recent Political Discourses’, <strong>History</strong> <strong>and</strong> <strong>The</strong>ory, Vol 39, No<br />

4, December 2000, pp 69, 84‐5. This special issue of the Journal edited by Gary M<strong>in</strong>kley <strong>and</strong> Mart<strong>in</strong><br />

Legassick published papers presented to the conference, ‘“Not Tell<strong>in</strong>g”: Secrecy, Lies <strong>and</strong> <strong>History</strong>’<br />

held at the University of the Western Cape on July 11‐14, 1999. While the difficulties of the Luthuli<br />

Legacy Project were not specifically discussed <strong>in</strong> the published version of their paper, this was an<br />

issue Sithole <strong>and</strong> Mkhize dealt with dur<strong>in</strong>g their conference presentation.<br />

124 Jabulani Sithole <strong>and</strong> Sibongiseni Mkhize, ‘Truth or Lies?’, pp 76, 78, 84‐5.<br />

233

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