“Burying Sara Baartman”: Commemoration, Memory and Historical

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"Burying Sara Baartman": Commemoration, Memory and Historical Ethics.1

Simone Kerseboom (MA student, Stellenbosch University History Department).

In 1994 the Griqua National Conference approached the new postapartheid South

African government to have the remains of Sara Baartman, a Khoikhoi woman,

returned to South Africa. Her remains (her skeleton, preserved genitalia and brain)

were kept at the Musee de l'Homme, case number 332 in Paris, France, where they

have been since her death in 1815. After 8 years of negotiations with the French

government, Sara Baartman's remains were returned to South Africa in 2002 where

she was buried in Hankey in a traditional Khoisan ceremony on the 9th of August

2002.

This paper will firstly investigate how Sara Baartman is remembered in

postapartheid South Africa. Sara Baartman's name and image have been reassigned

meaning within the new postapartheid state which is clearly voiced in the employment

of her in several speeches by Thabo Mbeki and other government representatives3

*Thanks to my supervisor, Dr Sandra Swart for her help. This is still a very preliminary first draft and I would be grateful if it were not cited. Please contact me instead: 14956179@sun.ac.za.

1 As Sara Baartman's Khoikhoi name was never recorded we must content ourselves with using her Dutch name. As there are several differing opinions on the spelling of the name, it is necessary that I explain my choice of this spelling of Sara's name. This spelling is closest to the Dutch version which is the language from which this name originated but it alters `Saartjie' due to its offensive dimunitive and restores it to its original form. This spelling ? although obviously altered in a postcolonial manner which distances her from the racism that she experienced? is the closest to the original Dutch name that Sara was given. On a further note the Khoisan descendants are calling for the reinstatement of `Saartjie' as they consider it a term of endearment for their ancestor while government officials employ the name that appears on her baptismal certificate `Sarah Bartmann' with SAHRA representatives going as far as to say that this is in the fact the `correct' spelling. 2 P. R. Kirbey, "The Hottentot Venus", Africana Notes and News, 6, 3, 1949. p.61 3 B. Gxowa, "Statement by Mrs. B. Gxowa, ANC MP, Delivered at the opening of the National Assembly during the debate on the State of the Nation Address by President Thabo Mbeki", 2002. B. Mabandla, "Budget Speech by the Deputy Minister of Arts, Culture, Science and Technology, Mrs. Brigitte Mabandla, MP Budget", National Assembly, 24 May 2002. Thabo Mbeki, "Speech at the

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although in none so much as the speech given by Thabo Mbeki at Sara Baartman's funeral. This recommodification of Sara Baartman serves a political agenda which engenders reconciliation and nation building in South Africa by confronting the colonial past. This will indicate that the public memory of Sara Baartman has been shaped by this political exploitation.

Secondly this paper will explore how Sara Baartman has been commemorated since her burial. This section will focus on the gravesite of Sara Baartman on Vergaderingskop in the small Eastern Cape town of Hankey. The physical neglect of this site - which has been under the provisional protection of the South African Heritage Resources Agency (SAHRA) for the past five years ? becomes indicative of the importance of Sara Baartman as a theoretical icon in South African politics, while the physical Sara Baartman is largely neglected or most likely, ignored. This section will also discuss the possible future plans for Sara Baartman's grave now that it will be declared a national heritage site on the 9th of August 2007 4 ? the five year anniversary of her internment in the area of her birth.

The last section of this paper examines the ethical issues that arise with the pending development of the gravesite for tourism. It also confronts the community division that this development already seems to be causing between the Xhosa community of Hankey who are largely impoverished and hoping to gain employment opportunities through tourism, and the Khoisan descendants who feel that they should

Funeral of Sarah Bartmann", Hankey, 9 August 2002. Thabo Mbeki, "Address of the President, Thabo Mbeki, at the Opening of the 51st National Conference of the African National Congress", Stellenbosch, 16 December 2002. T. Mbeki, "Address at the Commemoration of the 50th anniversary of 1956

Women's March, Tshwane, 9 August 2006. T. Mbeki, "Address on the occasion of Heritage Day", 24

September 2006. B.S. Ngubane, "Budget Speech by the Minister of Arts, Culture, Science and

Technology, Dr. B.S. Ngubane M.P", National Assembly, 24 May 2002. B. Sonjica, "Speech by the

Deputy Minister of Arts, Culture, Science and Technology, Ms. B. Sonjica on the Occasion of the

Tribute to Sarah Bartmann", Humansdorp, 9 September 2003, B. Sonjica, "Deputy Minister B.

Sonjica's address during the State of the Nation Debate", 10 February 2004. 4 Thanduxolo Lungile, Eastern Cape Provincial Manager for SAHRA, Community meeting at the

Community Hall in Hankey concerning the declaration of the burial site of Sarah Bartmann as a

national heritage site, 16 May 2007.

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be the primary stakeholders and beneficiaries in this development. This will also lead to a discussion of the importance of Sara Baartman in South African identity politics.

Remembering Sara Baartman Since Sander Gilman's article "Black Bodies, White Bodies: Toward an

Iconography of Female Sexuality in Late Nineteenth-Century Art, Medicine, and Literature" 5 appeared in Critical Inquiry in 1985, a great deal of academic literature employing Sara Baartman as an icon for scientific racism, sexism, colonial oppression and violence and the `freak show' was published by academics analyzing race, gender, nineteenth-century science and colonialism.6 Zine Magubane has quite aptly labeled this as the `theoretical fetishization' of Sara Baartman.7 Since the return of Sara Baartman's remains to South Africa the ANC government has used Sara Baartman in this type of `theoretical fetishization' to illustrate how the country is trying to correct the misdeeds of its colonial past. When Sara Baartman is mentioned in speeches delivered by government she signifies not only the historical suppression of black South Africans, but also becomes a symbol of how this past is being addressed and corrected. Her `homecoming' becomes symbolic for South Africa's new democratic order and the `beginning of the end' of discrimination based on race and gender in this country. When one considers the current state of Sara Baartman's grave which will be discussed in the second section of this paper, it becomes clear that Sara Baartman has become nothing more than a theoretical signifier in South African political ideology and thus in the collective memory of South Africans as well. James

5 S. Gilman, "Black Bodies, White Bodies: Toward an Iconography of Female Sexuality in LateNineteenth-Century Art, Medicine, and Literature", Critical Inquiry, 12, 1985. 6 Z.S. Strother, "Display of the Body Hottentot", in B. Lindfors (ed.) Africans on Stage, (Bloomington; 1999). 7 Z. Magubane, "Which Bodies Matter? Feminism, Poststructuralism, Race and the Curious Theoretical Odyssey of the "Hottentot Venus"', Gender & Society, 15, 6, 2001, p.818.

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L. Gibson indicates that a "collective memory is a set of ideas, images, feelings about the past...[and] thus represents a society's understanding of itself, especially its past." 8 Sara Baartman, through the manner and context in which she has been employed in speeches by several government officials, has become part of this collective memory about South African national identity.

Postapartheid South Africa has seen the rise of an obsession with nation building and reconciliation. This has culminated in cultural nationalism as a new nationalist ideology in order to reconcile and `build' the nation.9 Within this cultural nationalism everyone in South African can claim an African identity while maintaining and acknowledging their individual ethnicity and culture within the spirit of `Ubuntu'.10 Aided by the TRC processes, `reconciliation' entered speech in South Africa as a colloquialism. Through this process of reconciling individual apartheid perpetrators with their victims, hope was expressed that the population of South Africa could begin the process of reconciliation and begin the building of the nation by confronting the "truth" about the country's colonial and apartheid past.11

With the advent of Thabo Mbeki to the South African presidency in 1998 the prominent political ideology has shifted toward an Africanist stance in the form of Mbeki's `African Renaissance'.12 Yet, the focus has never truly moved away from ex-president Nelson Mandela's prominent policy of reconciliation as can clearly be deducted from an analysis of Thabo Mbeki's speeches.13 "The fact that we have gathered here together as compatriots, in conditions of freedom and peace, the

8 J.L. Gibson, Overcoming Apartheid: Can Truth Reconcile a Divided Nation?, (Cape Town; 2004).

p.68. 9 C. Marx, "Ubu and Ubuntu: on the Dialectics of Apartheid and Nation Building", Politikon, 29, 1,

2002. 10 Marx, "Ubu and Ubuntu", Politikon, 29, 1, 2002. 11 H. Deegan, The Politics of the New South Africa: Apartheid and After, (Harlow; 2001). 12 Marx, "Ubu and Ubuntu, Politikon, 29, 1, 2002. 13 See ref. 2, p.1 for some of these speeches. The list of speeches that at some point refer to the

reconciliation of the South African people are far too numerous to list here.

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descendants of Sarah Bartmann and Simone van der Stel...make[s] the statement that all South Africa has embarked on an unstoppable journey toward its rebirth."14 Mbeki, more than any other politician, has called upon Sara Baartman when addressing the correction of South Africa's history of racial and gender inequality and reconciliation.

It is against the background of reconciliation that the role of Sara Baartman will be considered. Sara Baartman has become an integral part of the reconciliation process and it is the role that she has been assigned by South African president Thabo Mbeki within this process that is producing the memory of Sara Baartman that the public is confronted with. Thabo Mbeki's speech at her funeral becomes a clear indicator of the symbolization of Sara Baartman for political ideology:

"The story of Sarah Bartmann is the story of the African people of our country in all their echelons...We need to cast our eyes back to a period less than ten years ago. Then the state ideology, whatever the garments in which it was clothed, was firmly based on the criminal notion that some had been called upon to enlighten and tame the hordes of barbarians, as Sarah Bartmann was enlightened and tamed. The legacy of those centuries remains...This means that we still have an important task ahead of us ? to carry out the historic mission of restoring the human dignity of Sarah Bartmann, of transforming ours into a truly non-racial, non-sexist and prosperous country, providing a better life for all our people. A troubled and painful history has presented us with the challenge and possibility to translate into reality the noble vision that South Africa belongs to all who live in it, black and white. When that is done, than will it be possible for us to say that Sarah Bartmann has truly come home. The changing times tell us that she did not suffer and die in vain. Our presence at her

14 T. Mbeki, "Address of the President, Thabo Mbeki, at the Opening of the 51st National Conference of the African National Congress, Stellenbosch, 16 December 2002.

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