* 26 Jan: White Refugees: What place for “Border Reivers Swearnots!” in Afrikaner Self-Determination?.
* Tygae: EoP Leg Sub / EoP NWO SCO: EoP NTE GM: EoP NTE GMZA | EoP Axis MilNec Evac: Lotto: EoP v WiP Law, EoP v WiP Academia, EoP v WiP Media, EoP v WiP Charity / EoP v WiP Neg.
What place for “Border Reivers Swearnots!” in Afrikaner Self-Determination?
Why We Are White Refugees, 26 Jan 2010
The mistake many whites made with the coming of South Africa’s so-called democracy in 1994, was to delude ourselves into believing that we were somehow different to all other African hell-holes. We were sadly mistaken, however. The ANC regime is not different at all. It rather has everything in common with Zimbabwe’s Zanu-PF. The deterioration of a formerly orderly and prosperous country loudly attests to this.
Given the above African reality, self-determination or emigration is the only way of whites to avoid either a Zimabwe situation, or even a Rwanda-type genocide. More than a million whites have left, but what about those who cannot emigrate?
I don’t particularly want to emigrate, as my first choice; although I am seriously considering doing so, for personal reasons, combined with South African political realities.
Given the absence of the latter, I would prefer to stay in Africa, I consider myself a white Boer African; considering my families history of life in Africa.
But I find myself in a difficult position. So, herewith a little background to my perspective, as an English speaking Boer.
I spent 14 years travelling around the globe with a backpack, which was an immensely significant learning experience. One of the things I really learnt to apply, in practice; was to give individuals the benefit of the doubt. To grant any individual I came across the opportunity that they could be an exception to the negative traits that their particular language, national or racial culture is known for.
My English Boer Geneology: A “Border Reivers Swearnot!”
My family heritage on my fathers side is Scottish, going back to ol William Wallace’s days, where I am of the Johnstone Clan; and on my mothers side is as Nederlands and Boer as can come; from both the Kolver and the Bosman families.
The Johnstone Clan
Clan Johnstone is a Lowland Scottish clan. They were involved in many battles on the Scottish borders. The first known person of this name was John of Johnstone, who in 1174 gave his name to the lands of Annandale in Dumfrieshire which he had been granted.
Sir John Johnstone, grandson of the aforementioned Sir John, was a highly active leader on the border and resisted the English quite well from 1377 through 1379. He fought against the English armies at the Battle of Solway in 1378. The Johnstones were also at the Battle of Otterburn in 1388. In roughly 1218, William Wallace gave the Lochmaben castle to Johnstone of Eskdale, who apparently was his kinsman. While the Johnstone’s were on the Scottish side of the Border, they were what you call Border Reivers:
Border people did not necessarily think of themselves as either English or Scottish : in general they considered themselves to be Borderers before all else. The line of the Border had changed several times throughout history, from Roman times up to the 16th century, and its position was established more from an attempt to conserve the territory of the English and Scottish kings than from any consideration of the safety and well-being of the inhabitants of the region. The kings and governments of both countries had made political use of the Border families as mere elements in a “buffer state” destined to take the brunt of almost incessant warfare waged throughout their lands. Vast areas of the Border region were often devastated whenever one or other of the rival armies chose to pass through them on foraging or punitive missions. Each mission brought its inevitable reprisal raid, and so it went on, with the local inhabitants paying most of the price for each event.
As far as I have been able to determine the first Johnstone to arrive in South Africa was Augustus James Johnstone, who it appears arrived in South Africa from Scotland, at Port Elizabeth in 1810 or thereabouts; and in 1841 settled in Northern Natal. The information on the Johnstone family in South Africa has not been documented, as it has in the Bosman clan.
The Bosman Clan
My Mother is a Bosman; of Die Bosmans van Suid Afrika. Stamvader Hermanus Bosman arrived in the Cape of Good Hope, on 19 April 1707, 54 years after Jan van Riebeeck. The Bosman family has thus been in South Africa, for 303 years.
Hermanus was posted to the gemeente of Drakenstein, where he finally built his own little church. The governor laid the first brick on 6 September 1718, from which he served the community for 77 years. It was also the church that christened Piet Retief and Louis Trichardt. The images I herewith provide from Die Bosmans van Suid Afrika give further information on the Bosman family’s contributions as Boers, to the fight for Boer Constitutional Republics.
Hopefully you get my point: My forefathers are predominantly on one side of the family as Boer as any ‘Afrikaner’ who lives in Orania. My forefathers are as Boer as any ‘Afrikaner’ who refuses to speak a word of English, or who thinks that anyone with an English name or who speaks English has no Boer or Afrikaner heritage.
I studied Afrikaans and English both as first languages at School; my family grew up bilingual. We were taught it was not what language we spoke, that we would be judged upon as humans, but the quality of our character; our values: our honour and integrity.
My father spoke Afrikaans to us, and my mother English. Once I finished school I went travelling, and ended up being away for 14 years; where Afrikaans did not help me much except in Germany and Holland. Everywhere else, English was a much more useful language to communicate with. And ultimately I use language to communicate ideas to another.
Are English Boer’s Accepted as Boers, by ‘Afrikaners’?
When I returned from 14 years travelling; English people I met in Capetown, told me about those ‘racist’ Afrikaners in Orania. When I asked them for any evidence of these Afrikaners alleged ‘racism’, they could not provide any, except for the fact, that anyone who wanted to live around Afrikaners, and away from blacks had to be ‘racist’. This did not make any sense to me; how could that be ‘racist’, to want to live around those who share your values, and seperate from those who do not share your values?
So, I decided for myself to go to Orania, and meet the people of Orania for myself; because so many people I met in Capetown and George, had such strong opinions about Orania, but not one of them had ever been there, nor knew anyone who lived there.
So I went to Orania, and I got myself a room at the Young Boys Center, where they kindly let me room. My room did not have a key, and for the entire period of time I lived in Orania, I did not have keys to the room I slept in and did not worry about it, because, I, as a woman could walk around alone in Orania, in the middle of the night, without any worries.
I got a job at the milk farm, where I milked cows with young Afrikaner kids, for about R130 odd a week, if I recall correctly. It was hard work, but it did not bother me in the least; nor getting paid so little. To be safe and secure, without crime was more important.
Then one day, one of the cows slipped and fell, and broke her leg on the cement. She was lying crying, baying, cause she couldn’t get up, and her back leg was broken. This carried on for about an hour, and nobody from the farm management did anything. I went to my milk boss (former SADF) and he gave me permssion to go and complain to the farm manager. I asked the farm manager why they did not put the poor cow out of her misery and shoot her humanely. She was in tremendous pain. He told me to shut the fuck up, and mind my own business. I was not the manager. I said, if you can’t afford the goddamn fucking bullet, deduct it off my wages, but please put the cow out of her misery. I was fired on the spot, told to collect my wages and to get off the property.
Subsequent thereto I found another job, where I worked for another farmer planting mielies by hand. I had no problems with this farmer, who was honourable and ethical; but the job was only temporary, while he needed mielies planted. I then got a permanent job working at the Bakery. I had no problems with the Bakery owners either. They too were good people.
In the meantime I went to the Mayor Office to request a meeting. While I was requesting the meeting from his secretary, he came out of his office, and wanted to know what the meeting was about. I said, I would prefer to schedule a meeting and discuss it with him personally where I could provide him with the documentation, and he could take his time time to make an impartial enquiry, before coming to any final conclusion on the matter.
He responded that he had no obligation to schedule any meeting with me. My afrikaans is not too good, but my thought was this is how a poepol thinks. So I said somethign to the effect: ‘Isn’t that how a poepol Mayor thinks?’ Two days later, I recevied a letter from the mayor ordering me to leave Orania, for calling him a Poepol. I was not allowed to appeal the Mayor’s decision, it was final, and if I did not leave Orania by 4 December, I would be arrested and forcefully removed.
This is not to reflect negatively on the wonderful people I did meet in Orania, nor to say that there is not plenty in Orania that is good. But as a Boer who speaks english, as my first language, I was not allowed a meeting with the Mayor, nor was I allowed to call him a poepol, becuase I did not have a better more appropriate afrikaans word.
While I lived in Orania, I befriended a few Orania citizens, where I had some of the most interesting political conversations I have ever had with anyone in South Africa. Every single one of these individuals were formerly SADF; one from BOSS. These were what I would consider the best memories I have of Orania.
Upon being banned from Orania, I tried to start a small Truckers publication, called On the Road Again (PDF). I had written down the conversations I had with some of the SADF men I met in Orania, with their permisson, and other SADF men I had met who were working as Truck Drivers. I thought they deserved a wider audience. I protected their names as anonymous sources.
I advertised the magazine in Beaufort West, by handing flyers to truckers at traffic lights, on 25 and 26 January 2003.
On 31st of January 2003, I was arrested in Beaufort West, allegedly on an outstanding warrant.
The Alleged Outstanding Warrant & The Fight for Self Determination
Before I had gone to Orania, I had been awaiting trial on a Political Necessity Bomb Threat Case; the Political Necessity principles of the case being ‘Truth and Justice; or Secession’ (PDF).
However I was informed by my then attorney, Mr. D’Oliviera that no Magistrate wanted to take the case, and it kept being postponed, while I could not get employment in George. So, I decided to go to Orania to see if it was as racist as all said it was, and see if I could find employment, until a Magistrate was appointed to my trial; and the Prosecutors Office had made a decision on a complaint I had filed regarding irregularities on the part of the Prosecutor’s Office.
On 22 July 2002, I had filed a complaint (PDF) against the Prosecutor (Ms. Sipoyo) with the National Prosecuting Authority, regarding the lack of qualications displayed by the Prosecutor (who did not know what a forensic psychologist was); and requested that my case be suspended until the end of the investigation into the Prosecutor’s irregular conduct in my case; or alternatively I be appointed with a new Prosecutor.
So, I worked in Orania, awaiting the George Magistrates Court and National Prosecuting Authority’s decision upon my complaint. I had informed the SAPS Officer (Inspector Pollock) how to contact me, should the court decide they were ready to proceed. But instead of Inspector Pollock calling me to appear in court, I was arrested in Beaufort West, on an alleged outstanding warrant.
I was transferred from Beaufort West to George, where I found two SAPS Military Intelligence Officials waiting for me. They wanted to know the names of the former SADF individuals quoted in the ON THE ROAD AGAIN (PDF) publication. I refused to give them their names. They got rather angry and proceeded to inform me, how life could become difficult for me, if I did not cooperate and provide them with the names of the former SADF officials. We had a heated exchange of words; I refused.
The “Swearnot” Contempt of Court Prison Sentence:
The two SAPS Military Intelligence Officials, then escorted me into the Magistrates Court, where they instructed me to stand in the accused box, with four young coloured men, whom I had never before seen in my life. I refused saying my case had nothing to do with them, and they were not my fellow accused. At this point, Prosecutor Sipoyo (who had refused to recuse herself from my case, considering my complaint against her), informed the Magistrate that I was a racist, for refusing to enter the accused box with coloureds.
I informed the Magistrate that I refused to enter the accused box with individuals who had nothing to do with my case, I don’t care if it is the Queen of England; my case had nothing to do with them; they are not my fellow accused.
Furthermore I informed the Magistrate the Prosecutor had a conflict of Interest and I wanted her to recuse herself and I wanted another Prosecutor. I had filed a written complaint against her. The Prosecuter again informed the Magistrate that I refused to enter the accused box, because I was a racist; at which point, I informed the Magistrate that I did not want ‘that black Kaffir bitch’ as my prosecutor. The Magistrate demanded that I apologize to the Prosecutor, or he would find me in contempt. I refused, demanding that she recuse herself, from my case. The magistrate did not care about the Prosecutor’s conflict of interest. He found me in contempt and sentenced me to three months in prison.
I responded with Henry David Thoreau’s views as expressed in On the Duty of Civil Disobedience paraphrased as:
‘In a country of two faced hypocrits, the only place for an honest person is in prison; so how long do you want to sentence me for Your Honour; 27 years? Go ahead, I’ll make it easy for you, with a ‘Fuck You, and your Two-Faced Hypocrisy Kangaroo Court’. What do you not understand about the following fact: I refuse to proceed in this matter with that black Kaffir Bitch.’
I was eventually sentenced to three counts of Contempt of Court, a total of one year in prison.
Two weeks into my prison sentence I got a request from the National Intelligence Agency for a meeting, where they wanted to ask me some questions. I informed the NIA, I would be happy to answer any of their questions they had for me, if the interview was scheduled to occur in the US Embassy, to be tape recorded by US Military Special Forces Official friends of mine; with copies provided to the relevant SADF officials, for their protection. In the absence of such arrangements, the NIA could take a hike, I was not going to inform them of the names of the former SADF officials.
I served my full year in prison. Upon the completion of my Contempt in Facie Curiae sentence, another two months were added to my prison sentence, when no Magistrate in George would give me a bail hearing, while my Bomb Threat Trial was still proceeding.
The issues I had wanted to discuss with the Mayor of Orania, was to enquire whether Orania had any interest in supporting me, even partially on the legal principles of the Political Necessity trial, for Truth and Justice or Secession.
State of Effective Emergency: South Africa’s Unrepresented White Refugees
On 22 September 2009, I filed, Notice of Intention: Application for Leave, and for Judicial Review (PDF). The Notice stated, among others:
 State of Effective Emergency: South Africa’s Unrepresented White Refugees: The Tyranny, Disorder, Crime and Corruption of the State, has effectively resulted in a state of anarchy, where fundamental rights of due process, natural law, administrative law, safety and security, etc have been effectively intentionally, deliberately and maliciously suspended, as a result of corruption, incompetence and indifference. South Africa is heading towards a socio-economic, political and military failed state of Zimbabwefication.
[10a] Since 18 June 2002, the Applicant has accused Official Legislative, Judicial and Executive Officers of the State that their actions of commission and omission have, and continue to, demonstrate an intentional, deliberate, malicious and hostile indifference and unwillingness to provide for judicial and administrative due process and safety and security protections to the Applicant, and law-abiding, taxpaying ‘White Refugee’ citizens constitutional interests; by implementing policies which negligently, intentionally and deliberately foster and support criminal activity, ethnic and social conflict, tyranny and anarchy.
[10c] Foreign Law – the United States Declaration of Independence — provides for the remedy, that when a government intentionally and repeatedly demonstrates a deliberate, malicious and hostile indifference and unwillingness to act in accordance with its social contract duties and responsibilities, towards its citizens; then such a government is accurately described as tyrannical and corrupt.
[10d] Citizens committed to a healthy social contract with their Government have a duty and a right, when any government becomes tyrannical and corrupt, and acts in destructive breach of the social contract; to alter or abolish such government, and to institute new government.
[10e] In contrast to Respondents Three to Eight’s strategies endorsing and inciting violence, mob justice and ungovernability, in their alleged ‘Anti-Apartheid’ (sic) struggle for a non-racial (sic) South Africa; the Applicant is a citizen committed to non-violent civil-disobedience, and the rule of law. Accordingly the only means the Applicant has of altering and abolishing a corrupt and tyrannical government, and instituting a new healthy social contract government, is to deny such a corrupt and tyrannical government, any respect as a legitimate authority, until it demonstrates that it is committed to upholding its social contract duties and responsibilities, as an impartial, legitimate and procedurally fair authority.
[10f] As of 07 June 2007, the Applicant does not recognize the legitimacy of any South African Official or Office, which is not willing to demonstrate its sincere and serious commitment to upholding its duties and responsibilities to the constitutional Social Contract.
Dr. Brad Blanton, author of the Radical Honesty series of books, and former candidate for United States Congress, in 2004 and 2006, filed a supporting Affidavit: Affidavit of Brad Blanton, Ph.D, evidencing the legal, psychological, and socio-political ‘citizens privilege’, Nuremberg Principles skills and competencies of Individual Responsibility, required for acts of civil disobedience to perceived illegitimate authority; and their application to the common law ‘reasonableness test’ (PDF), wherein he stated, among others:
2. I have a Ph.D degree in Psychology; I have been a clinical psychologist in Washington DC for 25 years.
3. I am the author of 1) Radical Honesty: How to Transform Your Life by Telling The Truth; 2) Practicing Radical Honesty: How to Complete the Past, Stay in the Present and Build a Future with a Little Help From Your Friends, 3) Honest to God: A Change of Heart that can Change the World with Neil Donald Walsh, author of the Conversations with God books; 4) Radical Parenting: Seven Steps to a Functional Family in a Dysfunctional World; 5) The Truthtellers: Stories of Success by Radically Honest People and 6) my biography, A New Kind of Trailer Trash.
6. I was a Candidate for Congress of the United States from Virginia in 2004 and 2006. I am the Pope of the Radical Honesty Futilitarian Church.
11. Lara has told me that she is the Defendant in criminal court proceedings, regarding Political Necessity/Civil Disobedience ‘crimen injuria ’ text messages , she sent to some politicians , at 15:23; 15:32 and 18:32 hrs, on 10 July; and at 10:23 and 11:32 hrs on 16 July 2007; which are alleged to be ‘insults to the dignity’ of the Politicians.
16. The ‘social contract’ is a socio-political and legal agreement between citizens and government. For the purpose of this matter, a healthy social-contract exists, when men and women in government respect the rights of its people, by guaranteeing and, in fact, encouraging their right to speak out, to criticize irresponsible leadership, and to hold their government accountable for its failures and actions.
State & Defendants Arguments:
17. The State’s argument is that the Defendants civil disobedience acts, should be judged in terms of whether the man on the Clapham omnibus considers the defendants actions of civil disobedience ‘reasonable’ or not; and if unreasonable, accordingly ‘unlawful’.
18. The Defendant argues that Stanley Milgram’s studies on Obedience, demonstrate that actions of civil disobedience, to perceived illegitimate authority, require certain emotional, psychological, legal and political skills and competencies that the man on the Clapham omnibus lack; and accordingly the reasonableness test to be applied is not that of the man on the Clapham omnibus, but the test of the ordinary skilled person exercising and professing to have that particular special skill.
27. The results of the Stanley Milgram Tests on Obedience (which have since been replicated by other social-scientists with the same results) clearly show that acts of civil disobedience are acts that the man on the Clapham omnibus are emotionally, psychologically and socio-politically incapable of. Put differently they are acts that require the use of special emotional, psychological and socio-political skills and competencies.
31. To determine the reasonableness of Lara’s alleged criminal ‘civil disobedient’ act, individuals with the legal, political, etc. skills and competencies, would need to determine the reasonableness, or not, of Lara’s political necessity ‘Offer of Proof’ allegations, which motivated her ‘civil disobedient’ criminal act.
A. They would evaluate questions such as: Civil Disobedience in South Africa:
I. Is South Africa a democratic country, which accordingly considers civil disobedience one of its hallmarks?
II. If so: was Lara’s criminal act, an act of Civil Disobedience: i.e. “a public, non-violent, conscientious yet political act contrary to law usually done with the aim of bringing about a change in the law or policies of the government”?
B. If so, did her Offer of Proof, to plead to the Political Necessity Defence, provide sufficient ‘Offer of Proof’ to justify the invocation of her Defence?
32. To determine the reasonableness of Lara’s alleged criminal ‘civil disobedient’ Free Speech: Radical Hon(our)sty Cultural Religious act, individuals with the legal, political, etc. skills and competencies, would need to determine the reasonableness, or not, of Lara’s Radical Hon(our)sty Cultural Religious practice.
33. As a ‘reasonable’ Radical Honesty Politician, Psychologist, Activist and Pope, I think that:
A. The law Lara is being prosecuted for is ridiculous and dates back to a belief in curses from witch doctors.
B. Even though Lara is, like me, crazy and always asking for trouble, she is being ridiculously prosecuted, and her defence is justified and accurate and her opinion that there is a significant difference between posed forgiveness and real forgiveness is entirely accurate and, so far, almost always avoided by politicians.
C. This trouble Lara is making, is good trouble to make.
Radical Hon(our)sty Social Contract Offer: Revolution of “Being Black/ Being White” Consciousness; OR Minutemen Secession?:
60. In memory of Martin Luther, and Minuteman Captain Parker, at North Bridge, Concord, on 19 April 1775: “I stand my ground, I will not fire, unless fired upon; but if you mean to have a war, let it begin here.”
This is a case that could set a huge legal precedent in South African law, it could totally change the way in which the reasonableness test is required to be legally interpreted. And I cannot find one lawyer in South Africa, who wants to set legal precedent for whites in South Africa!
Back to the Future: Welcome to Orania, Afrikaners Only!
A few weeks ago, I got a request from Quintin Diedericks to join the little survey, they had about asking people whether they would be willing to go and live in Orania. I would have no problems going back to Orania (I don’t bear grudges), but I informed Quintin about the previous episode and asked him what the current status was of my banning order from Orania, by the Burgermeester.
Mr. Diedericks did not consider my request worthy of a response. So i requested again. Again i was ignored.
So, here you have an honourable “SwearNot” English Boer; one who has spent time in prison for the refusal to divulge SADF names; one who has spent time in prison for nonviolently supporting the Political Necessity of Truth and Justice, or Secession; who is banned from living in Orania!
So, how am I — an English speaking Boer, with aforementioned ‘Secession’ and Boer Support prison credentials — to respond to your statements of:* What is the role of English-speaking whites in any effort towards self-determination?* Whether Afrikaners will welcome only Afrikaners into the fold, should we achieve self-determination
* Whether ESWs would like to associate themselves with Afrikaners, even if offered the opportunity.
There are other ways in which you could rephrase your questions:
* Should the ability and commitment to ‘Afrikaans’ be the focal point of any efforts to white self determination?
* Or should, the ability and commitment of individuals to the principles of honour, integrity, justice, rule of law, and a constitutional republic; be the focal point of any efforts to white self determination?
* If actions speak louder than words, and an English speaking Boer, with prison credentials for her commitment towards Truth and Justice; or Secession (self determination) for white Boers, is not welcome amongst Afrikaners; would any English speaking white person ever be welcome?
* Finally: Why do many Afrikaners, decline the opportunity to associate themselves with English speaking Boers?
Put very simply: Any Afrikaner State has my full support, if its final goal is a Constitutional Boer Republic, where English speaking Constitutional Republic minded Boers are welcome. If however Afrikaners are only interested in an Afrikaner Uber Engelse Kaffirs Regime; what difference will such an Afrikaner Regime have to the current Black ANC Uber White Kaffirs Regime, for an English speaking Boer? What is the difference between a Mayor who thinks he is a King, and does not appreciate an honourable honest private response; and a coloured ID politician who thinks she is a Queen, who does not appreciate an honourable private response?It appears in such a case, my options are to avail myself of my Bosman Dutch heritage and to emigrate back to the land of my forefathers. At least in Holland, Mr. Geert Wilders appreciate’s those who support his cause for a rule of law Republic, who speak English.
So, my question is: What do Afrikaners want?
A white Boer Constitutional Republic (where both English and Afrikaans are practiced); or an Afrikaner Uber Engelse Kaffirs Regime, in memory of the Anglo-Boer War?