sara bartman

Two sailors were arrested for allegedly stabbing their colleague to death whilst on board the SA Agulhas, police said on Monday.

Twenty-two-year-old Edward Hulley was allegedly stabbed by the sailors in September, whilst he was asleep.

"Police can confirm that the sailors, and Hulley's body arrived on board the ship, the Sarah Bartman, in Cape Town, on Sunday evening." said police spokesperson Captain Randall Stoffels.

"The two sailors were then arrested, and are currently being held in police cells."

It was alleged that the two sailors had an altercation with Hulley, prior to the stabbing.

The sailors were to appear in the Cape Town Magistrate's Court on Tuesday. - Sapa Women in South African History by Nomboniso Gasa (Ed) published by HSRC Press, 2007.

Women in South African History traces the lives of South African women from the pre-colonial, pre-union period (mid 18th century) through to the post-apartheid beginnings and present day South Africa. It is written


in four thematic parts: Women in the pre-colonial and pre-union periods; Women in early to mid-twentieth century South Africa; War: armed and mass struggle as gendered experiences; The 1990s and beyond: new identities, new victories, new struggles.

The book is a radical departure from the traditional history texts in that it uses a feminist analysis rather than the "more acceptable gender analysis" in it's approach by examining "the ways in which gender intersects with race, culture, class and other forms of identity and location in South African history". By including the present as part of history the book shows how the past and present are inextricably linked and thus better examines women's experiences over the past 300 years. The experiences of women's struggle and their continuing hazardous journeys towards liberation are expressed through the dual metaphors of "they move boulders" - challenges; and "they cross rivers" - dangers.

Women in South African History goes far beyond the many well known events and periods by feminizing those events and periods where women's participation has never been acknowledged. In the chapter "Like three tongues in one mouth": Tracing the elusive lives of slave women in (slavocratic) South Africa, Pumla Dineo Gqola, brings to life the slave women brought to South Africa from South East Asia, East Africa and Southern Africa. Despite the scarcity of historical and biographical narratives, Pumla is still able to document the lives of some slave women and more importantly the ways in which they resisted and revolted against their enslavement and their central role "to the historical constitution of Afrikaner society". Other examples are women's mass protests against carrying of passes in Bloemfontein and Potchefstroom in 1913; women's involvement in the trade union movement during the 1930s; the participation of women in the ANC underground and military wing in the 1950s; township uprisings in the Eastern Cape in the 1970s and 1980s; naked women protests against lack of housing in Soweto in 1990; migrant women in Johannesburg and women learning to live with HIV/AIDS in present day South Africa.

The book concludes with a powerful essay by Yvette Abrahams in which she chronicles her experience of researching and writing on Sarah Bartman. Or rather searching for the REAL Sarah Bartman not the racialised sexualised object constructed by white male fantasies …a "living specimen of barbaric savage races" one who according to Lindfors
[Courting the Hottentot Venus]was willing to collaborate in her own degradation in order to earn more money…

she allowed herself to be exhibited indecently to the European public, and she persisted in this tawdy occupation for more than five years….. She may have been the victim of the cruelist kind of predatory ruthlessness, but her collusion in her own victimisation was unmistakeable…. he concludes. To put it plainly, she may have engaged in prostitution as well as exhibitionism. Her degradation may have been complete.

Abrahams tears these racist, sexist texts to pieces written not in the 1800s but in the 1980s. Men such as Lindfors were able to pass these lies off as academic text by so called intellectuals. Abrahams leads us through to the convincing conclusion that Sarah Bartman was a slave - a Khoekhoe slave woman. She does this by connecting her own personal herstory to that of the Khoekhoe. Born in the pre-colonial period of the 1780s, she must have had a Khoekhoe name and the only way she could have lost that name at that time was through slavery. Also the only way for her to move from her home in the Western Cape to England was as a slave. Sarah Bartman lied (that she willingly exhibited herself) because she was a slave and knew very well that her words would not be believed over that of a white man and the consequences of her telling the truth would have been too horrible to contemplate such as life imprisonment and even more degradation and abuse.

Abrahams again makes the absolute convincing statement without any hesitation or qualification that the "abuse and degradation" of Sarah Bartman was rape. Rape not only of Sarah but of the whole Khoekhoe nation. The white male racist, sexist texts she quotes in her essay are a form of "surrogate violence" against African women, Black women, Khoekhoe women and Sarah Bartman.

"Was it not rape of a symbolic sort to parade the degradation ad humiliation of auntie Sarah before me? Was it not a sexually violent act which expressed male power and my vulnerability to pain? Has not each male author I have brought before you been unable to resist the temptation of demonstrating their psychosexual power and auntie Sarah's inability to resist?

In the place of false witness it is time to speak the truth. I name the posthumous abuse and degradation of auntie Sarah's body, rape. The rape of her body is a rape of my mind.

As Abrahams writes, Sarah Bartman whose real name, real self was stolen like that of millions of other slaves and their descendants, is dead and therefore can no longer feel the pain. But she (Abrahams) feels it - I feel it and Black women throughout the world feel it. Every racist, sexist, misogynist text by whiteness against Black women is felt by me, by all of us. The symbolism of this sexual violence is explained by a more "refined and broader" definition of rape.

…the element of sexual abuse are the violation of a person's integrity by force and/or threat of physical violence, dishonouring the ethic of mutuality and care in relationships of domination, and an infraction of one's psycho-spiritual-sexual integrity. Sexual abuse is sacrilege of God's spirit in each of us [Eugene, TM "If you get there before I do: A womanist ethical response to sexual violence and abuse. In J Grant (ed) Perspectives on womanist theology"

In reviewing South African Women in History, I chose to focus on Yvette Abrahams essay because the story of Sarah Bartman speaks to the book as a whole and speaks to me personally. It is both the beginning - pre-colonial and the present, continued racism but always resistance. Sarah Bartman's agency was expressed in her act of survival against all odds. For me Sarah Bartman, Khoekhoe woman represents the loss that came with slavery and colonialism as well as the struggle for liberation and emancipation.

Women in South African History is a "transdisciplinary" interrogation of events and periods in the history of South Africa from a feminist perspective. The narratives bring to life the daughters of Africa in their quest for emancipation, sometimes at great cost to themselves and their families, particularly their children. But always there is an unflinching determination - choices are laid bare and the choice is still emancipation. By Bronwynne Esbach

The environmental protection vessel, Sarah Baartman, leaves Table Bay on Saturday to retrieve the body of the Cape Town seaman who was stabbed to death aboard the Antarctic supply ship SA Agulhas on Friday.

Edward Hulley, 22, of Brooklyn, is believed to have been killed by a fellow crewman after a late-night drinking session aboard the vessel, which is on its way to the South Atlantic islands of Tristan da Cunha and Gough, where South Africa has a weather station.

The ship is due back in Cape Town in October.

Hulley's family was informed of his death on Friday morning.




Smit Amandla Marine, which operates the two ships on behalf of the department of environmental Affairs, said they could not divulge many details at this stage.

Spokesperson Claire Gomes said: "The investigation is pending. But it is an unfortunate incident which took place between off-duty personnel."

Gomes declined to say whether Hulley's attacker would be brought back aboard the Sarah Baartman. The Sarah Baartman will rendezvous with the SA Agulhas next week.

On Friday Hulley's father Richard, stepmother Emily and Avril Smith, with whom Hulley had been living in Brooklyn, were shattered at the news.

Smith, whose son Lincoln is also on board the ship, said: "Apparently they were all drinking and Edward and his friend went to lie down in their cabin. That's when the other guy came into the room and stabbed him," said Smith.

Richard said he was unable to describe the crippling heartache of losing his son, the second youngest of his eight children.

"My heart is just torn in two. I want to hear the whole truth from Eddie's employer," he said.

After leaving school five years ago, Hulley decided the seaman's life was his calling. He worked for shipping company Safmarine and then moved to Smit Amandla Marine.

The family will start planning his funeral next week, said Smith.
On the morning of Wednesday 3rd October, the South African environmental protection vessel Sarah Baartman arrived at the Tristan, at approximately the same time as the SA Agulhas from Gough Island.






SA Agulhas update





On the morning of Wednesday 3rd October, the South African environmental protection vessel Sarah Baartman arrived at the Tristan, at approximately the same time as the SA Agulhas from Gough Island.

It was a beautiful day the islanders waited whilst the transfer of the deceased, Edward Hulley, together with one accused crew member and two others took place, the Sarah Baartman had also brought out from Cape Town four crewmembers to replace those who would be returning.

The islanders started unloading the cargo from the Agulhas, which was completed around 4pm. All returning passengers were informed, that they would be boarding the vessel at 8am by helicopter the following day.



4th October 07 Two sailors were arrested for allegedly stabbing their colleague to death whilst on board the SA Agulhas, police said on Monday.

Twenty-two-year-old Edward Hulley was allegedly stabbed by the sailors in September, whilst he was asleep.

"Police can confirm that the sailors, and Hulley's body arrived on board the ship, the Sarah Bartman, in Cape Town, on Sunday evening." said police spokesperson Captain Randall Stoffels.

"The two sailors were then arrested, and are currently being held in police cells."

It was alleged that the two sailors had an altercation with Hulley, prior to the stabbing.

The sailors were to appear in the Cape Town Magistrate's Court on Tuesday. - Sapa Women in South African History by Nomboniso Gasa (Ed) published by HSRC Press, 2007.

Women in South African History traces the lives of South African women from the pre-colonial, pre-union period (mid 18th century) through to the post-apartheid beginnings and present day South Africa. It is written


in four thematic parts: Women in the pre-colonial and pre-union periods; Women in early to mid-twentieth century South Africa; War: armed and mass struggle as gendered experiences; The 1990s and beyond: new identities, new victories, new struggles.

The book is a radical departure from the traditional history texts in that it uses a feminist analysis rather than the "more acceptable gender analysis" in it's approach by examining "the ways in which gender intersects with race, culture, class and other forms of identity and location in South African history". By including the present as part of history the book shows how the past and present are inextricably linked and thus better examines women's experiences over the past 300 years. The experiences of women's struggle and their continuing hazardous journeys towards liberation are expressed through the dual metaphors of "they move boulders" - challenges; and "they cross rivers" - dangers.

Women in South African History goes far beyond the many well known events and periods by feminizing those events and periods where women's participation has never been acknowledged. In the chapter "Like three tongues in one mouth": Tracing the elusive lives of slave women in (slavocratic) South Africa, Pumla Dineo Gqola, brings to life the slave women brought to South Africa from South East Asia, East Africa and Southern Africa. Despite the scarcity of historical and biographical narratives, Pumla is still able to document the lives of some slave women and more importantly the ways in which they resisted and revolted against their enslavement and their central role "to the historical constitution of Afrikaner society". Other examples are women's mass protests against carrying of passes in Bloemfontein and Potchefstroom in 1913; women's involvement in the trade union movement during the 1930s; the participation of women in the ANC underground and military wing in the 1950s; township uprisings in the Eastern Cape in the 1970s and 1980s; naked women protests against lack of housing in Soweto in 1990; migrant women in Johannesburg and women learning to live with HIV/AIDS in present day South Africa.

The book concludes with a powerful essay by Yvette Abrahams in which she chronicles her experience of researching and writing on Sarah Bartman. Or rather searching for the REAL Sarah Bartman not the racialised sexualised object constructed by white male fantasies …a "living specimen of barbaric savage races" one who according to Lindfors
[Courting the Hottentot Venus]was willing to collaborate in her own degradation in order to earn more money…

she allowed herself to be exhibited indecently to the European public, and she persisted in this tawdy occupation for more than five years….. She may have been the victim of the cruelist kind of predatory ruthlessness, but her collusion in her own victimisation was unmistakeable…. he concludes. To put it plainly, she may have engaged in prostitution as well as exhibitionism. Her degradation may have been complete.

Abrahams tears these racist, sexist texts to pieces written not in the 1800s but in the 1980s. Men such as Lindfors were able to pass these lies off as academic text by so called intellectuals. Abrahams leads us through to the convincing conclusion that Sarah Bartman was a slave - a Khoekhoe slave woman. She does this by connecting her own personal herstory to that of the Khoekhoe. Born in the pre-colonial period of the 1780s, she must have had a Khoekhoe name and the only way she could have lost that name at that time was through slavery. Also the only way for her to move from her home in the Western Cape to England was as a slave. Sarah Bartman lied (that she willingly exhibited herself) because she was a slave and knew very well that her words would not be believed over that of a white man and the consequences of her telling the truth would have been too horrible to contemplate such as life imprisonment and even more degradation and abuse.

Abrahams again makes the absolute convincing statement without any hesitation or qualification that the "abuse and degradation" of Sarah Bartman was rape. Rape not only of Sarah but of the whole Khoekhoe nation. The white male racist, sexist texts she quotes in her essay are a form of "surrogate violence" against African women, Black women, Khoekhoe women and Sarah Bartman.

"Was it not rape of a symbolic sort to parade the degradation ad humiliation of auntie Sarah before me? Was it not a sexually violent act which expressed male power and my vulnerability to pain? Has not each male author I have brought before you been unable to resist the temptation of demonstrating their psychosexual power and auntie Sarah's inability to resist?

In the place of false witness it is time to speak the truth. I name the posthumous abuse and degradation of auntie Sarah's body, rape. The rape of her body is a rape of my mind.

As Abrahams writes, Sarah Bartman whose real name, real self was stolen like that of millions of other slaves and their descendants, is dead and therefore can no longer feel the pain. But she (Abrahams) feels it - I feel it and Black women throughout the world feel it. Every racist, sexist, misogynist text by whiteness against Black women is felt by me, by all of us. The symbolism of this sexual violence is explained by a more "refined and broader" definition of rape.

…the element of sexual abuse are the violation of a person's integrity by force and/or threat of physical violence, dishonouring the ethic of mutuality and care in relationships of domination, and an infraction of one's psycho-spiritual-sexual integrity. Sexual abuse is sacrilege of God's spirit in each of us [Eugene, TM "If you get there before I do: A womanist ethical response to sexual violence and abuse. In J Grant (ed) Perspectives on womanist theology"

In reviewing South African Women in History, I chose to focus on Yvette Abrahams essay because the story of Sarah Bartman speaks to the book as a whole and speaks to me personally. It is both the beginning - pre-colonial and the present, continued racism but always resistance. Sarah Bartman's agency was expressed in her act of survival against all odds. For me Sarah Bartman, Khoekhoe woman represents the loss that came with slavery and colonialism as well as the struggle for liberation and emancipation.

Women in South African History is a "transdisciplinary" interrogation of events and periods in the history of South Africa from a feminist perspective. The narratives bring to life the daughters of Africa in their quest for emancipation, sometimes at great cost to themselves and their families, particularly their children. But always there is an unflinching determination - choices are laid bare and the choice is still emancipation. By Bronwynne Esbach

The environmental protection vessel, Sarah Baartman, leaves Table Bay on Saturday to retrieve the body of the Cape Town seaman who was stabbed to death aboard the Antarctic supply ship SA Agulhas on Friday.

Edward Hulley, 22, of Brooklyn, is believed to have been killed by a fellow crewman after a late-night drinking session aboard the vessel, which is on its way to the South Atlantic islands of Tristan da Cunha and Gough, where South Africa has a weather station.

The ship is due back in Cape Town in October.

Hulley's family was informed of his death on Friday morning.




Smit Amandla Marine, which operates the two ships on behalf of the department of environmental Affairs, said they could not divulge many details at this stage.

Spokesperson Claire Gomes said: "The investigation is pending. But it is an unfortunate incident which took place between off-duty personnel."

Gomes declined to say whether Hulley's attacker would be brought back aboard the Sarah Baartman. The Sarah Baartman will rendezvous with the SA Agulhas next week.

On Friday Hulley's father Richard, stepmother Emily and Avril Smith, with whom Hulley had been living in Brooklyn, were shattered at the news.

Smith, whose son Lincoln is also on board the ship, said: "Apparently they were all drinking and Edward and his friend went to lie down in their cabin. That's when the other guy came into the room and stabbed him," said Smith.

Richard said he was unable to describe the crippling heartache of losing his son, the second youngest of his eight children.

"My heart is just torn in two. I want to hear the whole truth from Eddie's employer," he said.

After leaving school five years ago, Hulley decided the seaman's life was his calling. He worked for shipping company Safmarine and then moved to Smit Amandla Marine.

The family will start planning his funeral next week, said Smith.
On the morning of Wednesday 3rd October, the South African environmental protection vessel Sarah Baartman arrived at the Tristan, at approximately the same time as the SA Agulhas from Gough Island.






SA Agulhas update





On the morning of Wednesday 3rd October, the South African environmental protection vessel Sarah Baartman arrived at the Tristan, at approximately the same time as the SA Agulhas from Gough Island.

It was a beautiful day the islanders waited whilst the transfer of the deceased, Edward Hulley, together with one accused crew member and two others took place, the Sarah Baartman had also brought out from Cape Town four crewmembers to replace those who would be returning.

The islanders started unloading the cargo from the Agulhas, which was completed around 4pm. All returning passengers were informed, that they would be boarding the vessel at 8am by helicopter the following day.



4th October 07

Passengers boarded the SA Agulhas by helicopter starting at 8am , whilst the cargo was taken by barge, and the vessel departed Tristan at 9:30am for Cape Town.




Passengers boarded the SA Agulhas by helicopter starting at 8am , whilst the cargo was taken by barge, and the vessel departed Tristan at 9:30am for Cape Town.