The reader argues that there is a deliberate misreading and mischaracterisation of the anti-illegal immigration movement March and March, with its objectives being wrongly portrayed as xenophobic and reflective of Zulu attitudes. Pictured is Nkosikhona "Phakelumthakathi" Ndabandaba, a proud Zulu and founder of an organisation that mentors boys into responsible men, who is among the leaders aligned with the movement. The reader contends that Zulu culture is rooted in respect, hospitality and social cohesion, and should not be conflated with xenophobia.
Image: ITUMELENG ENGLISH ANA Studio
The Zulu people have long placed great value on treating others with dignity and respect, regardless of social class or background. Their deep pride in their language, heritage and traditions is often misunderstood, with some mistaking cultural pride for ethnic nationalism or arrogance.
History tells a different story. KwaZulu-Natal has, for generations, been home to people from diverse backgrounds who have lived together peacefully. Sotho, amaBhaca, amaMpondo, Indian, coloured, white and Chinese communities, as well as many African nationals, have become part of the province's social fabric.
Communities such as Mariannhill, Chatsworth and others illustrate this reality. Malawian and Zanzibari families have lived alongside local residents for decades, contributing to the province's cultural and economic life. Their presence has become an accepted and valued part of many communities.
Against this backdrop, calls for local communities to play a greater role in controlling township economies, particularly sectors such as spaza shops and hair salons, are often interpreted by outsiders as xenophobic. However, many supporters of these campaigns argue that their concern is not immigration itself but illegal immigration, unfair competition and the perceived exclusion of local entrepreneurs from economic opportunities.
Movements such as March and March should therefore be understood within this broader context. Their stated objective is opposition to illegal immigration rather than hostility towards immigrants as a whole.
If Zulu communities were inherently xenophobic, it would be difficult to explain the long-standing acceptance of amaNyasa people from Malawi, many of whom have lived in KwaZulu-Natal for generations. Families such as the Phiris and Gondwes have become part of communities across the province. Likewise, Zanzibari communities, whose cultural and religious traditions often align closely with those of local Muslim and Indian communities, have established deep roots and generally coexist peacefully with their neighbours.
This history matters because an increasing number of commentators appear willing to conflate opposition to illegal immigration with xenophobia. Such a broad characterisation risks overlooking the province's longstanding tradition of coexistence and oversimplifying a complex social and economic debate.
At the same time, it would be equally mistaken to deny that genuinely xenophobic individuals have attached themselves to these protest movements. Their rhetoric and actions should be unequivocally rejected.
They must not be allowed to overshadow or redefine the concerns of those who advocate lawful immigration, stronger border management and greater economic participation for local communities.
A meaningful national conversation requires recognising this distinction. South Africa can simultaneously reject xenophobia, welcome lawful migrants who contribute to society, and have a legitimate debate about illegal immigration, border security and inclusive local economic development without reducing every concern to prejudice. | ZAMANTUNGWA KHUMALO KwaDukuza