Lerato Legoabe writes that she recognises that there are many definitions and constructions of ‘feminism'. As a reference point, she uses, the understanding that she is part of a movement dedicated to eradicating inequalities based on gender while incorporating issues of class, sexual orientation, ethnicity and race, to name a few. Hence, she calls herself a feminist. She use strategies based on ideas and practices learned from the many women activists, academics and scholars who served as my mentors in her struggle to contribute to the eradication of women's oppression. Legoabe's passion is finding creative ways to free young women from some of the practices that hide behind ‘culture' and are still very much rooted in patriarchy.

Legoabe is of the view that the historic context of how women were mobilising would add value to the way young women activists engage today. In addition, she believes we can learn from support structures that include veteran women activists and feminists. While recognising that feminist discourse can be studied as part of social sciences programmes, Legoabe still maintain that it is imperative to have real interactions with women of generations before us, to help us merge practice and theory for the work we do in our communities.

In writing an open forum for the Agenda journal, she had to imagine the energy that filled the air when women marched to the Union Buildings in South Africa's capital Pretoria in 1956. Like many young women, Legoabe is inspired by the stories of how the women of my country shaped the landscape of politics, challenged the apartheid government and took to the streets to demand equality and freedom for all South Africans. This level of activism makes me very proud to be a descendent and a beneficiary of the legacy of the many struggles of women in the liberation movement.

It is important to acknowledge that South African women were already active or at least aware of the inequalities in society before the United Nations declared the Decade for Women from 1976 to 1985. The very idea that women were at the forefront of our resistance struggle challenges dominant beliefs that our freedom came as a result of only men's movements.

Both, the 1956 women's march and the World Women's Conference in Nairobi, Kenya, 21 years ago shaped the course of ‘herstory' in Africa.

Being 21 years old signifies coming of age. It is widely seen as a period of transition from youth to adulthood, a phase to reflect on where we come from and where we want to be. Hence, the Forward Looking Strategies agreed upon at the Nairobi conference can be seen as the birth year of the hard-won gains made by what I would call the first generation of women activists in Africa.

The issues women were raising in the petitions half a century ago as well as in the Forward Looking Strategies two decades ago, are mutually reinforcing. They realised that, without equality, there can be no justice, development, freedom, peace and security. For the effective promotion of women's rights to occur, all these conditions have to be in place. Only then can real women's rights take effect. It was interesting to see that the definition of equality in the United Nations report includes rights that women are often denied with reference to culture, institutional barriers and attitudinal discrimination.

Perhaps a time of crucial importance was the Third World Conference on Women in Beijing where critical action areas to achieve the elimination of all forms of discrimination against women were deliberated and set. This document became known as the Beijing Platform for Action built on the one paragraph of the Nairobi Forward Looking Strategies in which young women were mentioned. It demanded the empowerment of all women so that they could become men's equal partners in global decision-making processes.

Legoabe writes that the participation and development of young women in women's movements and social movements will shape the kind of women leaders we have today and in future. Her personal journey as a young women activist was developed through a number of informal and social interactions with seasoned women activists and feminists. For Legoabe, it all began on the University of the Western Cape's (UWC) campus when she was part of a social forum that brought together young, female students to talk about issues that affected them.

These forums were facilitated by feminist academics/activists who wanted to talk to and develop women students. These forums attracted students from many different disciplines; they were all intrigued to learn about the role women played in our history and society. It was at the University of Western Cape's Gender Equity Unit, that she learnt to locate gender analysis in struggles that she encountered. Had it not been for that forum, she would not have started to see the need to question our society's inequalities - for in her studies, mainly focused on exploring the operations of the universe rather than the position of women in that universe. Legoabe's point is that there is significant value in open dialogue and exchanges with veteran women activists.

While it is important to learn from veterans, it is especially critical that this learning becomes a two-way interaction. For there are many inherited strategies that young women may have to alter or even reject. It all depends on the changing struggles we find ourselves in.

Equally, Legoabe believes there is need to be cautious that the participation in the women's movement does not become our primary gateway to wealth or career success. Otherwise, she sees a danger in young women becoming followers rather than persons who critically engage structures they are part of. The women's movement should not become a space used to get close to members of the cabinet or further individual goals at the expense of the movement's aims. While not suggesting that ambition or wealth should not exist among young women, she is saying it should be located within the parameters of where we come from and where we are going as a nation.

It remains difficult for many women to gain negotiating powers, be it in marriage, their livelihoods or negotiating safer sex to minimise HIV infection. This last point is especially important, as young women are four times more likely to be infected with HIV than their male counterparts. Women are made vulnerable by their anatomy, position in society be it cultural, marital, financial, geographical and education and access to information.

Legoabe believes the answer lies in the many still uncoordinated formations of the women's movement and in the need to make people aware of the importance of engaging young women. Within the South African Women in Dialogue (SAWID) forum, for example, the platform for a second layer of engagement is called Young South African Women in Dialogue (YSAWID). While there has been much criticism of the movement being polarised by state influences, I believe that there are many positives within the organisation.

SAWID has managed to get South African women talking. It can also claim to be a platform that brings together all sectors of women in our country from ministers to ordinary women, including women living with disability and the elderly, black and white. By many standards, she see it as a movement that also engages women on grassroots level.

Legoabe suggests that community activism is very important but does not receive the same publicity or financial support as national forms of activism. Yet, as one woman once remarked, ‘community development workers do the dirty work'. It is here that one is sure to find meaningful engagement of young activist women, and therefore more investment at this level to ensure stable community development is needed.

Today, an impressive number of educated young women are occupying sectors that were previously not open to women, write Legoabe. This would not have changed had it not been for the commitment and rigorous advocacy of the 1956 marchers who demanded equality, development and peace for all.

Young women need to be taught how to use feminist approaches to best guarantee that women's rights are integrated within any development. These strategies need to be sustained if the next generation is expected to carry the baton forward and deepen the gains made by veteran women's activists and feminists.

As the women's movement revived, dialogue around the critical benefits of using feminist approaches is required. Young women need to see that many elements within the South African women's charter were the result of feminist interventions that supported and guided the formation of the National Women's Coalition - a structure said to be instrumental in ensuring that our constitution is gender sensitive. Legoabe is personally very grateful to women who groomed, mentored and lifted me to the position she in today.

Umbhikisho wabesimame weminyaka engamashumi angu 50 uphonsa inselelo kwintsha yesimame  

ULerato Legoabe embhalweni wakhe ukhuluma ngezincazelo ezehlukene uma kukhulunywa nge feminism.  Ukhuluma abale nokuti yena njengesishoshovu sokulwela amalungelo abesimame uzimisele ekutheni kuqedwe zonke izivimbelantuthuko yabesimame kuyona yonke imikhakha yempilo. Ubala ukutihi okunye ukucindezelwa kwabesimame kucasha ngamasiko nathi kudinga ukuthi kuqedwe ukusukela kuwona amasiko lawo.  

ULegoabe ukholelwa ekutheni izindlela ebezisetshenziswa kudala ekuhlanganiseni abesimame bomzabalazo yizona futhi ezisengasetshenziswa kumzabalazo wokuqinisekisa ukulinganisw3a ngokobulili. Kweminye yemibhalo yakhe etholakala kwincwajana i- Agenda journal, ukhuluma ngomfutho owawukwabesimame abamasha baqonda ezindlini zombuso Union Buildings ePitoli ngo 1956.  Njengayo yonke intsha uLegoabe ukhombisa uthando ngezindaba zakudala ekutheni abesimame badlale yiphi indima ekuguquleni ipolitiki yalelizwe. 

Kubalulekile ukuthi kugqanyiswe ukuthi abesimame base South Africa base bevele beziqalele umzabalazo khathi sekungenelela nabe United Nations ngonyaka ka 1976 - 1985 ukulwisana nokuhlukunyezwa kwabantu besimame kuleli. Yomibili imibhikiso oka 1956 owawubheke engqungqutheleni yabesimame bamazwe omhlaba eyayibanjelwe eNairobi , Kenya kanye nowise pitoli yabanendima enkulu ekuguquleni lelizwe.

Ukuba neminyaka engamashumi amabili nanye kuyisigaba sokuphuma ebuntwaneni umuntu eseqala ubudala, leminyaka ikhombisa uguquko olwenzeka nakulelizwe ngokwezepolitiki. Ngakho umbhikisho wase Nairobi ukhombisa ukuzalwa kwezinto ezintsha mayelana nenkululeko yabesimame amazweni afana naleli.  Omunye umhlangano wabesimame omqoka ngowabe Beijinga nalapho kwathathwa khona izinqumo ezimqoka ngokwenkululeko yabesimame emazweni.  Embhalweni yakhe uLegoabe ukhuluma ngeqhaza labesimame kanye nentuthuko yabo njengentsha ezinhlanganweni zomphakathi.  Ukhuluma abheke ukuthi ngabe kuleiminyaka esiphila kuyona baesimame basenawo yini amandla nomdlandla ofana nowalaba abazabalazayo ukuthola abakufunayo. Ukhuluma akhuthaze intsha yesifazane ekutheni mayibhukule ingahlulwa ngomama nogogo bayo abakwazi ukuzabalazela abakholwa kukhona. Uthi kumele intsha yesimame yamanje izifundise ukuba nomqondo owodwa izwelane khona izophumelela ekulweni ngazwi linye kuqinisekiswe ukuhlonishwa nokunikezwa kwendawo efanele kwesithunzi sabesimame.

Intshukumo yababhinqileyo kwiminyaka engama50 eyadlulayo....imiceli-mngeni ejongene nababhinqileyo abasebatsha

ULerato Legoabe ubhala athi, uyaqwalasela ukuba ziliqela iinkcaza nokwakhiwa kokulwela amalungelo ababhinqileyo. Usebenzisa ukuqonda ukuba, uyinxalenye yentshukumo ezimisele ukupheliswa kokungalingani ngokwesini, lo gama ukudibanisa imingeni efana nezinga, ubuni, nobuhlanga, ukubala nje ezimbalwa. Uzibiza umlweli wamalungelo ababhinqileyo. Usebenzisa iindlela ezigxila kwiimbono nezenzo, ezifundwe kuninzi lwabaququzeleli  bamalungelo ababhinqileyo, izifundiswa nabafundi abafana nabancedi kumzabalazo wakhe wokuphelisa ingcinezelo yababhinqileyo. Uthando lukaLegoabe lokufumana iindlela zokukhulula ababhinqileyo abasebatsha, kwimiba ezifihla ngapha kwenkcubeko nesabambelele kwimeko yokuphatha kwamadoda.  

ULegoabe ukholelwa ukuba, indlela yakudala ababhinqileyo ababesenza iintshukumo ngayo ingenza umongo kwindlela abaququzeleli ababhinqileyo abasebatsha abenza ngayo. Ukwengeza ukholelwa ukuba, singafunda kwinkxaso yabaququzeleli nabalweli bamalungelo ababhinqileyo. Lo gama eqwalasela ukuba, ukulwelwa kwamalungelo ababhinqileyo kungafundwa, uLegoabe usakholelwa ukuba, kubalulekile ukuba nonxibelelwano nababhinqileyo abangaphambi kwethu, ukunceda ukudibanisa izifundo nomsebenzi esiwenzayo ekuhlaleni.

Xa ebebhalela incwadi yaseAgenda, kuye kwafuneka ukuba acinge ngamandla ayekho kwilizwe ngokubanzi, ngethuba ababhinqileyo besiya kwizakhiwo zomdibaniso ePitoli ngonyaka ka1956. Njengoninzi lwababhinqileyo abasebatsha, uLegoabe unikwa umdla libali lendlela ababhinqileyo abaguqula ngayo ezopolitiko, abacela umngeni ngayo kurhulumente wocalu - calulo, bangena kwizitalato befuna ukulingana, nenkululeko yabo bonke abemi boMzantsi Afrika. Oku kumenza azive enelunda ngokuba yinzalelwane nendlalifa yomzabalazo wababhinqileyo ekukhululeni ilizwe.

Kubalulekile ukuqwalasela ukuba ababhinqileyo baseMzantsi Afrika babesele bekuqonda ukungalingani kwiindawo abahlala kuzo, ngaphambi kokuba izwe ezimanyeneyo zibekele ecaleni ishumi leminyaka ukusukela kunyaka ka1976 ukuya ku1985 njengeyababhinqileyo. Kwa ukuba ababhinqileyo babephambili kumzabalazo, loo nto icela umngeni kwinkolelo yokuba inkululeko yeli yeza ngenxa yeentshukumo zamadoda. Intshukumo yangonyaka ka1956 kwanenkomfa yabaseTyhini kazwelonke eNairobi eKhenya, kwiminyaka engama21 eyadlulayo zaseka ibali lababhinqileyo eAfrika.

Ukuba neminyaka engama21 kubonisa ukukhula. Eli thuba libonwa njengelokusuka ebutsheni ukuya ebudaleni, isigaba sokujonga apho sisuka khona nalapho sifuna ukuya khona. Iphulo lokubheka phambili ekwavunyelwana ngalo kwinkomfa  yaseNairobi, lingabonwa njengonyaka wokufunyanwa kwemivuzo eyalwelwa nzima ngababhinqileyo bangaphambili eAfrika.

Imiba yababhinqileyo eyavezwa kuma50 kwanakuma21 eminyaka eyadlulayo kwabonisa ukuba, ngaphandle kokulingana akunakubakho bulungisa, nkqubela, nkululeko, xolo kwanakhuseleko. Ukuze kuququzelelwe kakuhle amalungelo ababhinqileyo, zonke ezi nkalo kufuneka ziqwalaselwe. Kwenze umdla ukubona ukuba inkcazelo yokulingana kwingxelo yezizwe ezimanyeneyo, ibandakanya amalungelo ababhinqileyo abadla ngokuwavinjwa ingakumbi xa ujonga kwinkcubeko, nocalu - calulo nje ngokubanzi.  

Mhlawumbi ithuba elibalulekileyo kwakuyinkomfa yesithathu yababhinqileyo eBeijing, apho kwathatyathwa khona intshukumo kumba wokuphumeza ukupheliswa kwazo zonke iintlobo zocalu - calulo lwababhinqileyo zasekwa khona. Lo mqulu nowaziwa njengeqonga lentshukumo laseBeijing, wasekwa phezu komhlathi wenkomfa yokubheka phambili yaseNairobi, apho ababhinqileyo abasebatsha bakhankanywa khona.

ULegoabe uthi, ukuthabatha inxaxheba nenkqubela yababhinqileyo abasebatsha kwiintshukumo zababhinqileyo kwanasekuhlaleni ngokubanzi, kuza kulungisa uhlobo lwenkokheli ezibhinqileyo esinazo namhlanje nezangomso. KuLegoabe, konke kwaqala kwidyunivesiti yaseNtshona Koloni, apho wayeyinxalenye yeqonga lasekuhlaleni, elalidibanisa abafundi abasebatsha ababhinqileyo ukuthetha ngemiba ebadlayo.

La maqonga ayekhokelwa zizifundiswa eziququzelela amalungelo ababhinqileyo, ababefuna ukuthetha nokuphucula abafundi ababhinqileyo. Atsala abafundi abaphuma kwiinkalo ezahlukeneyo ukufunda ngendima edlalwa ngababhinqileyo kwimbali nasekuhlaleni kwethu. Kukwicandelo lezokulingana ngesini lale dyunivesiti apho wafunda khona  ukucubungula ngezesini, kuwo nawuphini umzabalazo awayehlangabezana nawo. Ukuba bekungekho ngenxa yala maqonga, ngengazange akwazi ukubona imfuneko yokuphikisana nokungalingani okukhoyo ekuhlaleni kwethu. ULegoabe ugxininisa ukuba, kubaluleke kakhulu ukubakho kokwabelana ngamava namagqala omzabalazo abhinqileyo. 

Kubaluleke kunjalo ukufunda kumagqala, kubalulekile ukuba le mfundiso ibe macala omabini, kuba ziliqela iindlela abatsha abangafuna ukuzilungisa kungenjalo bazale. Kuxhomekeka kukutshintsha kwemizabalazo esizifumana sikuyo.

Ngokulinganayo uLegoabe ukholelwa ukuba kukho imfuneko yokuqwalasela ukuba, ukuthabatha inxaxheba kwiintshukumo akuyiyo indlela emfutshane yokuzityebisa. Ngapha koko ubona ingozi kwababhinqileyo ababangabalandeli, endaweni yokuzibandakanya ngokumandla kwimibutho abayinxalenye yayo.

Kusenzima kwababhinqileyo ukufumana amandla okuthetha - thethana kwimitshato, iindlela zokuziphilisa kungenjalo ukwabelana ngesondo ngokukhuselekileyo ukwehlisa ukosuleleka yintsholongwane kaGawulayo. Eli nqaku libaluleke kakhulu kuba, ababhinqileyo abasebatsha bangosuleleka ngokuphinda - phindwe kane kunoogxa babo abangamadoda. Ababhinqileyo benziwa buthathaka yindlela eyakhiwe ngayo imizimba yabo, izinga ababekwa kulo ekuhlaleni nokuba kungesithethe, umtshato, izimali, iindawo abahlala kuzo, imfundo nokufikelela kulwazi.

ULegoabe uthi, kumbutho weengxoxo zababhinqileyo (SAWID) umzekelo, kukho iqonga labasebatsha elibizwa YSAWID. Nangona lo mbutho ugxekwa ngokulawulwa ngurhulumente, uLegoabe ukholelwa ukuba ziliqela izinto ezincomekayo kuwo. ISAWID ikwazile ukuvula imilomo yababhinqileyo abaphuma kwiinkalo zonke, ukusuka kubaphathiswa ukuya kwabakhubazekileyo, abadala nabancinci, abamhlophe nabantsundu. 

Namhlanje kukho inani elincumisayo lababhinqileyo abasebatsha abangene kumacandelo ayefudula engavulelekanga kwababhinqileyo, utsho uLegoabe. Ababhinqileyo abasebatsha kufuneka babone ukuba imiba eliqela kumqulu wababhinqileyo eMzantsi Afrika, iziziphumo zokungenelela kwabalwela amalungelo ababhinqileyo, neyaxhasa ukusekwa kwendibaniselwano yababhinqileyo kweli. ULegoabe unombulelo ongazenzisiyo kwababhinqileyo abathe bampheka bamonyusela kwisikhundla akuso ngalo mzuzu.

Dilemo tse 50 kamora mokoloko wa boipelaetso wa basadi kgahlanong le bukana tsa boitsebiso tsa mmuso wa kgenthollo ... diphephetso tse tobileng basetsana

Lerato Legoabe ha a ngola o re o bone hore ho na le ditlhaloso tse ngata tsa ‘feminism' (ho tseka ho lekalekana ha basadi) le hore e tswa kae.  O re o utlwisisa hore ke setho sa sehlopha se ikemiseditseng ho fedisa ho se lekalekane ka bong, ho kenyeletsa ho se lekane ka maemo setjhabeng, lehlakore leo motho a welang ho lona ho tsa motabo, le morabe wa motho ka mong, ho qotsa tse mmalwa.  O sebedisa dithuto tse fumanweng diponong le diketsong tsa basadi ba bangata ba lwanelang ditokelo le ho lekalekana, le barupelli ba ditulo tsa thuto tse phahameng le baithuti (academics & scholars). Batho bana ba sebeditse jwaloka baruti le batsheetsi ba hae ha tseleng ya hae ya ho kenya letsoho phedisong ya kgatello ya basadi.  Lerato la Legoabe ke ho fumana tsela tse bohlale tsa ho lokolla basetsana ditlamong tse ipatang lebitsong la ‘meetlo' tse nang le metso e tiileng e matsohong a banna.

Legoabe o re nalane ya ho tsoha matla ya basadi e tla eketsa boleng ho mokgwa o sebediswang ke basetsana kajeno ntweng ena.  O tlatsa ka hore o kgolwa re ka ithuta ho itseng basading  bao e leng kgale ba lwanela tokelo tsa basadi le ba lwanelang ho lekalekana ka bong.  Le a bona tlhaloso ya ntwa ya ho lekalekana e le karolo ya mananeho a dithuto tsa mahlale setjhabeng (social sciences programmes), Legoabe o ntse a hatella bohlokwa ba ho tiisa dikgokahanyo pakeng tsa basadi ho re thusa ho sebetsa mmoho  mesebetsing eo re e etsang setjhabeng sa rona.

Ha a ngolla bukana ya Agenda karolong e buletswebg bohle (open forum), o itse o ne a nahanele fela hore e be ho ne ho le jwang mohlang basadi hwantela Union Buildings Pretoria ka 1956. Jwalo ka e mong wa basetsana ba naha ena, Legoabe o kgothatswa ke dipale tse phetwang ka basadi bana ba ileng a aha dipolotiki, ba phephetsa mmuso wa mehleng wa kgenthollo mme ba kolokola mebileng ho lwanela tokollo ya maAfrika Borwa ohle.  Mokgatlo ona wa basadi o etsa hore ke be motlotlo ho ba setloholo le mojalefa wa nalane ya bahlabani ba basadi ntweng ya tokoloho.

Ho bohlokwa ho tseba hore basadi ba Afrika Borwa ba tsohile matla le ho tseba ka ho se lekalekane setjhabeng pele United Nations e tshwaya mongwaha wa basadi (Decade for Women) ho tloha ka 1976 hoya ho 1985. Taba e nngwe ke hore basadi etella pele ntwa e neng e phephetsa ditumelo tsa hore tokoloho ya rona e tlile ka lebaka la banna.

Mohwanto wa boipelaetso wa 1956 le mmoka wa basadi wa Nairobi Kenya, dilemong tse 21 di buletse nalanae ya Afrika tsela.

Ho ba le lemo tse 21 ke letshwao la ho hola. Nako ena e bonwa e le ya ho tshelela ka mose, ho tloha bongwaneng, ho hola, nako ya ho sheba moo o tswang le moo o batlang ho ya.  Ka hoo meralo ya tjhebelopele (Forward Looking Strategies) eo ho dumellanweng ka yona mmokeng wa Nairobi, e ka bonwa e le qalo ya ho ya selemo sa ho kgola ditholwana tsa mofufutso wa basadi ba bahlabani, mme re qale sehlopha seo nka se bitsang se setjha sa basadi ba bahlabani ba Afrika.

Ditaba tseo basadi ba neng ba di ngotse mangolong a boipelaetso halofong ya dilemo tse lekgolo tse fetileng le meralong ya tjhebelopele (Forward Looking Strategies) mengwaheng e mmedi e fetileng, di ya thusana.  Ba bone hore ha ho se ho lekana, ha ho no ba le toka, kgotso le polokeho.  Hore ditokelo tsa basadi di sireletswe hantle, meralo ena e lokela ho ntshetswa pele.  Ditokelo tsa basadi di tla ananelwa ha fela tsena di phethahetse.  Ho ne ho makatsa ho bona hore repoto ya United Nations e hlalosa ho lekana ka ho kenyeletsa ditokelo tseo basadi hangata ba di tingwang lebitsong la setso, metheo e itseng le kgenthollo.

Mohlomong nako ya bohlokwa e ne e le mmoka wa lefathse wa basadi wa boraro Beijing (Third World Conference on Women in Beijing) moo ho ileng ha hlahlobisiswa le ho tla le ditharollo tsa  ho fedisa mefuta yohle ya kgenthollo ya basadi.  Tokomane ya mmoka wa Beijing e ile ya tsejwa ka lebisto la ‘Beijing Platform for Action' mme e itshetlehile seratswaneng se le seng fela sa dipehelo tsa merero ya tjhebelopele ya Nairobi (Nairobi Forward Looking Strategies) e buwang ka basetsana.  E bua ka ho ntlafatsa basadi bohle hore ba lekane le banna maemong a ho nka diqeto lefatsheng ka bophara.

Legoabe o re ha basetsana ba nka karolo ba fumana thupelo mekgatlong ya basadi le ya setjhaba, e tla ba baetapele ba kajeno le ka moso.  Leeto la hae jwaloka mosetsana wa mohlabani le ne e tsheetswe ke dikamano tsa setjhaba tse lokiseditsweng le tsa sa lokisetswang ke basadi ba sebele ba bahlabani le di ‘feminist'.  Ho Legoabe, tsena tsohle di qadile Univerity ya Western Cape (UWC) ha e ne e le e mong wa batjha ba basetsana ba neng ba kgokahane ho bua ka ditaba tse ba amang.

Mmoka ona o ne o le tlasa tsamaiso ya di feminist  kapo basadi ba neng ba batla ho bua le ho aha basadi ba baithuti.  Mmoka ena e ile ya hohela baithuto ho tswa mehlakoreng a fapaneng, ba ne ba makalletse ho ithuta ka karolo eo basadi ba e bapetseng nalaneng ya rona le setjhabeng.  E ne e le mona, UWC lekaleng la ho lekalekana ka bong (UWC's Gender Equity Unit), moo a ileng a ithuta ho qolla bong ntweng e fe kapo efe eo a thulaneng le yona.  Ha e ne e se ka mmoka ona, a ka be a sa bona bohlokwa ba ho botsisisa ka taba ena ya ho selekane setjhabeng sa rona - hobane dithuto tsa hae di ne di sheba haholo tsela eo lefatshe le sebetsang ka yona ho ena le maemo a basadi setjhabeng.  Ntlha eo Legoabe a batlang ho e bea ke hore ho na le moputso o moholo o ka kgolwang dipuisanong tse buletsweng bohle, ho arolelaneng maikutlo le ho bahlabani ba kgale ba basadi.

Le ha ho le bohlokwa ho ithuta ho itseng bahlabaning ba kgale, ho bohlokwa le haholo ho arolelana thuto hobane ho na le dipehelo tse ngata tseo basetsana ba ka di fetolang kapo ba di qhelele ka thoko.  Sena sohle se itshetlehile sebopehong se fetohang se fumanwang dipehelong tsena.

Hape, Legoabe o kgolwa hore re tlameha hlokomela hore ho nka le karolo ntweng ya tokoloho ya basadi, ha e be tsela e bonolo ya ho iketseta borui kapo maemo a hodimo mosebetsing.  Empa o bona kotsi e basetsaneng ya ikentsa baletedi ho ena le baetapele ba nkang karolo ya bohlokwa moo ba leng teng.  Mokgatlo wa basadi ha o ya lokela ho sebediswa jwaloka borokgo ba ho ikatametsa pela ditho tsa kabinete kapo ho ntshetsa pele dithero tsa batho ba itseng lebitsong la mokgatlo.  Le ha a sa re ho ba le lenyora la tswelopele kapo borui ke ntho e mpe basetsaneng, o re lenyora lena le lokela ho ba ka hara meedi ya moo re tswang le moo re yang re le setjhaba.

Ho ntse ho le thata hore basadi ba be le matla a ho kena dipuisanong, e ka ba lenyalong, maphelong a bona kapo ho ipuellla ho tsa motabo ho fokotsa tshwaetso ya HIV.  Ntlha ena ya ho qetela e bohlokwa haholo hobane basetsana ba na le menyetla e menahaeng ha nne ya ho tshwaetswa ke HIV ho ena le banna.  Basadi ba kotsing ka lebaka la maemo a bona setjhabeng, e ka ba meetlong, lenyalong, ditjheleteng, tlhahong, thutong le ho fumaneng tsebo.

Legoabe o kgolwa hore karabo e ka fumanwa mmokeng e mengata ya basadi e seng tlasa tsamaiso ya mokgatlo wa bona le ho netefatsa hore batho ba bona bohlokwa ba ho buisana le basetsana.  Mohlala, kopanong ya mokga wa ‘South African Women in Dialogue (SAWID)' ho ahuwe sebaka sa maemo a bobedi a dipuisano se bitswang ‘Young South African Women in Dialogue (YSAWID)'. Le ha ho le teng dipuo tse nyefolang dintlha tse itseng tsa mokgatlo wa basadi tsa hore o tlasa tshusumetso ya mmuso, ke kgolwa hore ho na le dintlha tse ding tse ntle tseo mokgatlo o kgabang ka tsona.

SAWID e kgonne ho bula melomo ya basadi ba Afrika Borwa.  E ka nna ya ikgantsha ka hore e bile sebaka seo basadi ba morabe o motsho le o mosweu ho tswa karolong tsohle tsa naha ba kopanang teng, ho tloha ho matona a mafapha ho ya basading fela, ho kenyeletsa le basadi ba sa itekanelang mmeleng le basadibaholo. O bona mokgatlo ona o akaretsa basadi bohle ho tloha tlase.

Legoabe o re setjhaba se tsohileng matla se bohlokwa empa ha se fumane phatlalatso kapo tsheetso ya tjhelete jwaloka ho tsoha matla ha naha yohle. Empa jwalo ka ha mosadi e mong a ne a bolele, ‘baahi ba setjhaba ba etsa mosebetsi o ditshila'.  Ke mona moo motho a nang le monyetla wa nnete o tleseng wa ho ba karolo ya ho boloka le ho tlisa tswelopele e  tiileng e hlokwang ke setjhaba.

Kajeno palo e kgolo ya basetsana ba rutehileng ba karolong tsohle tseo kgale di neng di sa bulelwa basadi, ho ngola Legoabe.  Sena se ka be se sa fetoha ha e ne e se ka ho ikemisetsa ha ba basadi ba ileng ba etsa mokoloko wa boipelaetso ka 1956 ba lwanela ho lekana, tswelopele le kgotso.

Basetsana ba hloka ho rutwa ho sebedisa mekgwa eo di feminist di e sebedisang ho netefatsa hore ditokelo tsa basadi di kenngwa ntlafatsong ena.  Meralo ena e lokela ho tiiswa hore e dule e le teng le kamoso, haeba re batla bana ba rona ba bokole tlhse ena e tuka, esita le ho boloka ditholwana tse lgotsweng ke basadi ba bahlabani le di feminist tsa kgale.

Jwalo ka ha mokgatlo wa basadi o tsohile, ho na le dipuisano mabapi le moputso o ka fumanwang tseleng eo di feminist di e sebedisang. Basetsana ba lokela ho bona dikarolo tse ngata ka hare ho selekane se tlileng sa Afrika Borwa sa basadi ka lebaka la dikenello tsa di feminist tse neng di tsheetsa le ho tataisa kopano ya basadi ya naha (National Women's Coalition) - mokga oo ho thweng o bohlokwa ho netefatsa hore molaoteho wa rona o ananela ditokelo tsa basadi.  Legoabe o leboha basadi ba mo ahileng, ba moruta le ho monyollela maemong ao a le ho ona kajeno.