News

What is in store for Wayeyi recognition?

This week, the Wayeyi tribe expressed their gratitude to President Ian Khama for the decision to recognise them. But beneath that noble gesture laid deeply entrenched worries and suspicions as to whether this was the end of their ordeal or the beginning of a real battle for their soul.

Recognised tribes enjoy linguistic and cultural rights not enjoyed by the non-recognised tribes. Among these are access to the institution of chieftaincy, permanent membership to Ntlo ya Dikgosi as of right, group rights to land, territorial and ethnic identity, a celebration of one’s culture in the public domain and the use of one’s language in education and the media.

The Minister of Local government and Rural Development Slumber Tsogwane said he did what he was expected to do according to the Bogosi Act. This is “to recognise the tribe and give them an opportunity to submit the name for their chief.”

Tsogwane said the tribe had applied for recognition and the government gave them that. “Other issues of land and language are separate matters which were not catered for. If they are to stand, they should be negotiated with other ministries. The tribe should discuss the issues,” he concluded.

In an interview with Mmegi from United States of America, sociolinguist Lydia Saleshando, who also happens to be a member of Wayeyi tribe said their understanding is that they will be enjoying the rights enjoyed by other recognised tribes.

“We will be expecting to hear our language being spoken on radio and televisions and being used in different platforms just as is the case with other tribes. We will expect mother tongue education, among many others,” Saleshando said.

Her views are that Botswana’s language policy provides another mechanism for reinforcing Tswana hegemony over other ethnic groups. English, she posits is the official language, and Setswana is understood (although not officially stated) to be the national language.

“None of the other 26 languages is permitted in public life such as schools, radio and the kgotla (traditional court) and other social services. Tswana-speaking public officers such as nurses, teachers and the police are posted to non-Tswana villages. They use Setswana and apply Tswana customs in the deliverance of their services,” she observed.

According to Saleshando, the public and private media have also been an important vehicle for reinforcing Tswana control. Setswana, she said is the only local language on the media. “This policy has served to promote Tswana culture while other cultures remain invisible. The state owned Radio Botswana operates two stations Radio Botswana and RB2. The government also publishes the Daily News, an English-language newspaper that is distributed free of charge across the country and has a Setswana section,” she says.

Wayeyi have shied away from mentioning the land dispute issue which largely forms part of the dispute in the Ngamiland region. While they say they are aware of the land questions, their argument has always been that the government should be left to deal with the issue.

In Botswana, land, territory and identity form the core of recognition and non-recognition of tribes in Botswana. The Tribal Territories Act of 1933 created boundaries called tribal territories which are currently referred to as ‘districts’. The territories, research says were named after the recognized Tswana tribes. Mmegi has leant that the government has reached an agreement with the Wayeyi tribe over the land issue. Efforts to look into the agreements were not successful at the time of going to press.

Interestingly, Wayeyi did not hint some of their underlying fears in their statement sent to this publication, for so many reasons. Top of those could be that they are still waiting for the ball to roll and the other could be that they have decided to leave all in the hands of God.

The struggle of Wayeyi dates back to as far as 1926. Wayeyi say they are happy that it has always been peaceful, based on mutual trust and understanding. “We do believe that the implementation will be smooth towards building a united and proud nation through unity in diversity. The 50th Anniversary of Independence comes as a golden bowl for the Wayeyi and we have Government to thank for that,” says Chieftaincy Council chairperson, Ditando Xheba.

There are about 37 other tribes which exist in Botswana, though the state does not recognize them. The total non-Tswana population is generally estimated at about 60 per cent. Experts say lack of recognition has also led to the inadequate provision of social services, such as education, in rural and minority dominated areas, 36 resulting in disproportionately high levels of poverty.

There are also governance issues, according to Saleshando with the imposition of Tswana chiefs and headmen onto the non-Tswana giving rise to conflict. Issues of ethnicity are not new to this country, dating back to as far as independence. History teaches us that the goal at independence was to assimilate all ethnic groups into the Tswana culture and create a mono-ethnic state, a model found in most British colonies. The controversial laws have been Sections 77 to 79, 15 (4) (d), 15 (9) of the Constitution; b) Section 2 of the Chieftainship Act 4 and c) the Tribal Territories Act. Experts posit that agitation against these assimilation laws and distribution of wealth has been expressed since 1969.

In 2001 the High Court judgment stated that the Chieftainship Act is discriminatory and it should be amended, further adding that Wayeyi should be recognized and have their chief in the House of Chiefs. It further ruled that all non-Tswana tribes should be recognized.

The order further said that any law that may impede this recognition and is discriminatory against certain tribes should be amended- including the Tribal Territories Act (TTA) and sections 77 to 79 of the Constitution to increase the number of representatives in the House of Chiefs from 12 to 35.

Saleshando says that the consequences of this colonial arrangement are still seen in Botswana today. “Eight Tswana tribes (a numerical minority in the country,) continue to enjoy the privileges associated with official recognition, whilst many of the other 38 tribes have experienced culture and language loss, disproportionate poverty, and invisibility on the national scene.”

In 1885, the then-Bechuanaland became a British protectorate and in 1933, the British authorities recognized eight tribes in the Chieftainship Act as follows: the Barolong, Bakwena, Bangwaketse, Balete, Bakgatla, Batlokwa, Bangwato and Batawana.

“These eight tribes speak dialects which are mutually intelligible and collectively known as the Setswana language. They share similar cultures and histories. They collectively make up about 18 per cent of the population.9 Six out of the eight tribes reside in the Southern part of the country near the capital city, Gaborone. Two others (the Bangwato and Batawana) reside in the Central and Northwest (Ngamiland) districts respectively and are numerically inferior to the tribes they rule over,” Saleshando concludes.