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Menings | Opinion > SeminaarKamer | Seminar Room > English > Mini-seminars

Writers against protection of information bill: Petition text in English, Afrikaans, Sepedi and Zulu


2010-09-27

WRITERS AGAINST PROTECTION OF INFORMATION BILL / MEDIA TRIBUNAL

Freedom of expression along with the vote – universal suffrage – is the basis of democracy.

Muzzling this freedom affects directly print and other media in the responsibility and necessity of their function, which is to keep citizens informed of all aspects that affect life in the country, whether by government edict, the law, economic practice, or the ethical standards of individual behaviour. Denial of freedom of expression makes a mockery of the profession of journalism – the print press and the media in general. This does not imply freedom should be granted for hate speech in any form, including advocation of violence: our Constitution deals with that: “Bill of Rights. Freedom of expression. The right does not extend to a) propaganda for war, b) incitement of imminent violence; or c) advocacy of hatred that is based on race, ethnicity, gender or religion, and that constitutes incitement to cause harm.”

As writers – whether novelists, poets, playwrights, essayists, historians, biographers or others - we too are threatened by denial of freedom of the word, our form of expression of the lives of the people of South Africa at the level of deep complexity, within the forces of government, the financial and personal codes of the powerful in relation to the ideal of equality and of human dignity, to which the new South Africa subscribes.

Among the signatures below are those of writers whose work was banned under the apartheid regime. We are threatened again, now with a gag over the word processor if we penetrate the ‘transparency’ promised in the new South Africa, which a Media Tribunal will replace with the descent of a shutter over the dialogue of the arts in the attempt of understanding who and what we are, where we come from and what we may yet become.

The press and all writers who use the word professionally are threatened by censorship, which is the reality lurking behind the euphemism ‘Media Tribunal’. But we do not protest against the institution of such a ‘Media Tribunal – Word Police’ merely on our own behalf. Writing presupposes an interaction with readers. And so, if the work and the freedom of the writer are in jeopardy, the freedom of every reader in South Africa is in danger. Consequently our protest is an action undertaken by South Africans for all South Africans, committing ourselves to a demand for our free country: freedom of thought expressed, freedom of dialogue, freedom from fear of the truth about ourselves, all South Africans.

 

SKRYWERS TEEN DIE “PROTECTION OF INFORMATION BILL”/ MEDIA-TRIBUNAAL

Vryheid van uitdrukking, gekoppel met algemene stemreg, vorm die basis van demokrasie.

As dié vryheid gemuilband word, beïnvloed dit onmiddellik die gedrukte en ander media in die verantwoordelikheid en noodsaaklikheid van hul funksie, naamlik om  die publiek ingelig te hou oor alle aspekte wat die lewe in die land raak, hetsy deur regeringsproklamasie, die reg, ekonomiese praktyk, of die etiese standaarde van die enkeling se gedrag en optrede. ’n Verbod op die vryheid van uitdrukking maak ’n bespotting van die beroep van joernalistiek – die gedrukte en alle ander media. Dit impliseer nie die vryheid van enige vorm van haatspraak, insluitende aanhitsing tot geweld nie: daarvoor maak ons Grondwet reeds voorsiening: Bill of Rights. Freedom of expression. The right does not extend to a) propaganda for war; b) incitement of imminent violence; or c) advocacy of hatred that is based on race, ethnicity, gender or religion,  and that constitutes incitement to cause harm.”

As skrywers – hetsy romanskrywers, digters, dramaturge, essayiste, historici, biograwe of ander – word ons ook bedreig deur die ontkenning van die vryheid van die word, dit wil sê die manier waarop ons uitdrukking gee aan die lewens van die mense van Suid-Afrika op die vlak van diepe kompleksiteit, ten opsigte van regeringsmag, die finansiële en persoonlike optrede van die maghebbers in verhouding tot die ideaal van gelykheid en menswaardigheids waartoe die nuwe Suid-Afrika verbind is.

Onder die handtekeninge wat hier volg, is dié van skrywers wie se werk deur die apartheidsbewind verbied is. Nou word ons opnuut bedreig deur die muilband van die woordverwerker wanneer ons deurdring deur die “deursigtigheid” wat die nuwe Suid-Afrika belowe het en wat nou deur die Mediatribunaal vervang gaan word deur die neerlaat van ’n skerm oor die dialoog van die kunste in hul poging om te verstaan wie en wat ons is, waar ons vandaan kom en wat nog van ons kan word.

Die pers en alle skrywers wat die woord professioneel gebruik, word bedreig deur sensuur, dit wil sê die werklikheid wat skuil agter die eufemisme “Mediatribunaal”. Maar ons protesteer nie net ter wille van onsself teen die instelling van so ’n “Mediatribunaal – Woordpolisie” nie. Om te skryf veronderstel ook ’n interaksie met lesers. Wanneer die werk en die vryheid van ’n skrywer dus bedreig word, kom die vryheid van elke leser in Suid-Afrika in die gedrang. Gevolglik is ons optrede ’n daad  verrig deur Suid-Afrikaners vir álle Suid-Afrikaners. Daarmee verbind ons ons tot ’n eis  vir die vryheid van ons land: vryheid van uitdrukking in die vorm van die woord, vryheid van dialoogvoering, bevryding van vrees vir die waarheid omtrent onsself, dus omtrent alle Suid-Afrikaners.

 

BANGWADI KGAHLANONG LE TŠHIRELETŠO YA MOLAOKAKANYWA WA TSHEDIMOŠO / LEKGOTLA LA BOGAŠI BJA DITABA

Boitlhalošo ka bolokologi mabapi le dikgetho – tokelo ya go bouta ya boditšhabatšhaba – ke motheo wa temokrasi.

Tšhitišo ya tokologo ye e ama phethagatšokgonthe ya mekgatlo ya bogatiši bja ditaba le ye mengwe mo maikarabelong le ditshwanelong tša yona, e lego taba yeo e sedimošago badudi ka ga merero ka moka ya go ama bophelo mo nageng, e ka ba ka tsela ya tshepedišo ya mmušo, ya molao, ya ekonomi, goba ya maemo a boitshwaro a motho mang le mang. Thibelo ya tokologo ya boitlhalošo e nyenyefatša profešene ya bogaši bja ditaba, e lego bogatiši bja ditaba le bogaši ka kakaretšo. Taba yeo ga e bolele gore tokologo e lebane le dipolelo tša lehloyo ka ditsela tša go fapafapana, go akaretšwa go emelela bosenyi: Molaotheo wa rena o hlaloša taba yeo ka botlalo:

Molaokakanywa wa Ditokelo. Boitlhalošo ka bolokologi. Tokelo ye ga e aparetše le a) propaganda ya ntwa, b) tlhohleletšo ya bosenyi bjo kotsi; goba c) tlhohleletšo ya lehloyo la go thewa godimo ga semorafe, setšhaba, bong goba tumelo, gomme seo se bopa tlhohleletšo ya go hlola kwešobohloko.

Bjalo ka bangwadi – e ka ba ba dipadi, direto, diterama, ditaodišo, histori, taodišopehelo goba tše dingwe – le rena re tšhošetšwa ke thibelo ya tokologo ya go bolela, mokgwa wa rena wa go hlaloša maphelo a batho ba Afrika-Borwa mo magatong a bothatana, mo magareng ga mafapa a mmušo, matlotlo le ditsela tša bomotho tše maatla tša go amana le morero wa tekatekano le seriti sa motho, tšeo Afrika-Borwa ye mpsha e itshamilego ka tšona.

Magareng ga basaene ba ka tlase go na le bangwadi bao mediro ya bona e ileditšwego nakong ya mmušo wa kgatelelo wa apareteiti. Gape re tšhošetšwa bjale ke go homotšwa ga lentšukišopele ge re tsenelela ka gare ga ‘ponagatšo’ yeo e lego kholofetšo ya Afrika-Borwa ye mpsha, moo Lekgotla la bogaši bja ditaba le tlogo bewa sebakeng sa go thibja molomo gobolo ga bokgabo ka maikemišetšo a go kwešiša se re lego sona, moo re lego, fao re tšwago le seo re ka tlago ra ba sona.

Kgatišo ya ditaba gammogo le bangwadi ka moka bao ba dirišago polelo ka tsela ya boprofešene ba tšhošetšwa ke bosekaseki, seo e lego kgwekgwe ya go iphihla ka phefolo ya ‘Lekgotla la bogaši bja ditaba’. Le ge go le bjalo ga re gwabe go thulana le mokgatlo wa go swana le wa ‘Lekgotla la bogaši bja ditaba – Modišapolelo’ eupša re dira se go tšweletša se se lego mafahleng a rena. Bongwadi bo tšweletša poledišano le babadi. Ka fao, ge mošomo le tokologo ya mongwadi di le kotsing, gona tokologo ya mongwadi yo mongwe le yo mongwe mo Afrika-Borwa e kotsing. Ka tsela yeo kgwabo ya rena ke tiro ya go tšewa ke batho ba Afrika-Borwa go Maafrika-Borwa ka moka, ka go ikgafa go dinyakwa tša naga ya rena ye e lokologilego: tokologo ya go hlaloša boinaganelo, tokologo ya poledišano, tokologo ya rena ya go hloka tšhošetšo, ya mmakgonthe a kgodi a kgokgo go Maafrika-Borwa ka mphela.

 

ABABHALI ABAPHAMBENE “NOMTHETHO OKUVIKELA UKWAZISWA” / ITHRAYIBUNALI YEMIDIYA

Inkululeko yokukhuluma ehambelana nelungelo labo bonke abantu ezweni lokuvota kuyisisekelo sombuso weningi.

Uma leyo nkululeko ivalwa umlomo, kuzobakhona masinya ukuthonya kwemidiya eshicilelwayo neminye futhi ngoba imidiya inesibopho esidingekayo sokwazisa bonke abantu ngezinto ezithintana nayo yonke impilo yethu ezweni lethu. Lokhu kungenzeka ngesimemezelo sikaHulemeni, umthetho omusha, indlela yokuphatha okwezomnotho noma isimo somuntu oyedwa maqondana nenkambo elungileyo. Ukuvalwa komlomo kuzokwenza ukuthi umsebenzi wokuloba onyuziphepha (ijenelezimu) uzoba into ehlekisayo – kumidiya eshicilelwayo neminye futhi. Lokhu akusho ukuthi kuvunyelwe ukuthi kukhulunywe ngendlela enyanyayo, ezondayo noma ukuvuthela isidlakala: isimiso somthetho wezwe lethu sithi: Bill of Rights. Freedom of expression. The right does not extend to a) propaganda for war; b) incitement of imminent violence; or c) advocacy of hatred that is based on race, ethnicity, gender or religion,  and that constitutes incitement to cause harm.”

Thina esingababhali – noma sibhala izinganekwane, izindaba, izinkondlo, idrama, umlando, ibhayografi nokunye – siyasongelwa ngoba asisenayo inkululeko yokukhuluma. Asisenayo indlela yokuchaza isimo sempilo   sabantu baseNingizimu Afrika maqondana namandla kaHulumeni, izindlela izindaba zezomnotho ziphathwa ngazo, futhi labo abanamandla baziphatha kanjani – asikwazi ukulinganisa lokhu nesifiso sezwe lokuthuthukisa bonke abantu lapha balingane bonke banesithunzi esiphakeme lapha eNingizimu Afrika.  Kula magama alandelayo asanyiwe kukhona amagama ababhali abavalwe umlomo ngesikhathi se-“apartheid”. Manje sesiyaphinda futhi ukuboshwa ngoba ukukhanya nokwazisa konke ezweni lethu kuyanyamalala kule Ningizimu Afrika ‘ensha’ esikholwe ukuthi siyoyithola. Le thrayibunali lemidiya izovala umnyango wengxoxo maqondana nokuzama ukuqonda ukuthi isimo sethu sinjani, sivelaphi futhi siyaphi nakusasa.   Amaphephandaba nabo bonke ababhali abasebenzisa izwi elithi “phrofeshonali” basongelwa ukucwaninga, lokhu kusho ukuthi kufihlwa iqiniso elingemuva kwe”thrayibunali lemidiya”. Kodwa asilwi ngokwethu kuphela ngokungenisa le”thrayibunali lemidiya” (iphoyisa lamazwi). Ukubhala kusho futhi ukuthi sifanele sixoxane nabafundi bonke abaphandle eNingizimu Afrika. Lapho inkululeko yababhali yokukhuluma nokubhala kuzokhanywa, ngakho-ke sikhuluma ngenkululeko yabo bonke abafundi abaseNingizimu Afrika ukuthola ulwazi. Kanjalo lesi simo sethu siphakanyiswe ngabantu baseNingizimu Afrika ukusiza bonke abantu baseNingizimu Afrika. Sicela ukuthi sizoba nelungelo nenkululeko lokuxoxana ngamazwi, inkululeko engesabi iqiniso elihambelana nathi sonke esinemphilo lapha eNingizimu Afrika.

 

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