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AESTHETIC LEADERSHIP IN OUR FRAGILE WORLD: TOWARDS A NATION BUILDING PLAN USING NTSIKANA KAGABHA PARADISE CITY MODELS

FUMENE GEORGE TSIBANI1

PO BOX 4129,

REEDS,

CENTURION,

CITY OF TSHWANE

Tel: +27 (0) 12 663 2626

Fax: +27 (0) 86 601 5611

Mobile: +27 (0) 82 809 2162

Email: [email protected]

1 Dr Fumene George Tsibani has BA, HDE, BED, MA and PhD, and more than 27 years of experience in Capacity Building, Training and

Development complemented by Programme Evaluation and Research in Public Policy and Management working with various sectoral

departments, State Owned Enterprises (SOEs), Developmental Finance Institution (DFI) such as DBSA, and International Development

Agencies such as DANIDA, DFID, and USAID. He was very instrumental in facilitating Community Water Supply and Sanitation Services

Programmes (CWSSP) in early 1990s as part of Operation Hunger (NGO) in the Eastern Cape, and advancing skills revolution with the

SETA system. This report reflects his personal observations, interpretations and in-depth analysis of the YALI Southern Conference

proceedings as a delegate of LeadAfrika. The report is partially approved by LeadAfrika. Approval does not signify that the contents

necessarily reflect the views and policies of LeadAfrika, USAID and IREX nor does mention of trade names or commercial products

constitute endorsement or recommendation for use. You can send your comments to him at 082 809 2162 or email:

[email protected] or address: PO Box 4129, The Reeds, Centurion, City of Tshwane, 0158, Gauteng, Republic of South Africa.

mailto:[email protected]

mailto:[email protected]

i

ACKNOWLEDGEMENTS

A number of people gave me inputs and comments on this paper. They have highlighted a

number of key factors for implementation of the proposed paradise city models using

Aesthetic Planning and Development Framework (APDF) coined by Dr. Moshe Ncilashe

kaSwartz (2010). They include, though not exhaustive:

Nkosi Phathekile (Ah! Dilizintaba) kaHolomisa, a leader of AmaHegebe at Mqanduli in the

Eastern Cape- his papers on traditional leadership roles and responsibilities;

Rev. Mbulelo Livingstone Dyibishe (Ah! Ngubesilo), Dimati (Ah! BovuleNgwe) kaNgcese,

Zamile (Ah! NgubeNgwe) Ngetu, Andile (Ah! Zwelibanzi) kaMtiki, [u] Miselwa [AmaCirha]

Angelina Qwakanisa, Mutile (Ah! Langalibalele) kaMhlophe, Theko Council (Ah!

Bangisizwe) kaGabha, Welile (Ah! Jongintaba) kaKobe, and Nkosi (Chief) (Ah!

Zweliyandinga) Mthuthuzeli kaMakinana of EL CONTRALESA and various members of

Imbumba yamaNyama;

Dr Mvuyo Tom- Rector and Vice Chancellor of the University of Fort Hare;

Professor Erwin Schwella – Head of the School of Public Leadership: University of

Stellenbosch;

Professor Mzo. Sirayi- Dean of Arts at Tshwane University of Technology (TUT);

Professor N. George Mugovhani-Dean of Performance Art at Tshwane University of

Technology (TUT);

Dr. Charles R. E.Muyembe- Tanzanian scholar and Lecturer on Creative Art at Tshwane

University of Technology (TUT);

Dr. Moshe Ncilashe Swartz (DDG: DRDLR);

Dr. Kevin Naidoo (CD: COGTA: Manager for Palestine Engineers);

Mr. Zakhele Mnqayi (Head: MISA);

Mrs. Buyelwa Seti (DDG: Department of Tourism: Middle East and Asia);

Mr. Thembinkosi Wakashe (CEO: Film Industry Regulation);

Chief Mthuthuzeli Makinana (East London CONTRALESA);

ii

Mr. Phakamisa Hobongwana –Department of Water and Sanitation (Head Office);

Mr. Vuyani Booi – University of Fort Hare- ANC Archives;

Professor Jeffrey Peires –University of Fort Hare Archives;

Dr Gerhard Backeberg –Water Research Council – Water-Energy-Food Nexus;

Dr. /Rev. Koos Oosthuysen (IsiXhosa Translation);

Mrs. Nokuhle Mkebe, Founding Director of EBEMS Consulting and Training Institute –

her inputs on Wildlife Green Economy: Expansion Empowerment and Development

Programmes (WREEED);

Councillor Vincent Vena –Metropolitan issues around alternative renewable energy;

Advocate Sonwabiso Mancotywa (SANHRA CEO);

Messers. John Gibberd and Peter Beukes –Hawks and Hawks Africa Infrastructure

Engineers for co-funding the 17-18 November 2014 workshop at Regent International

Hotel, East London and presentation of desktop analysis of existing railways

infrastructure systems in Eastern Cape ;

Mr Barris Buckley for graphic designs of Ntsikana kaGabha Paradise City at Thwathwa;

I wish to express my appreciation for participants of both East London CONTRALESA,

SANCO and Imbumba yamaNyama and their inputs in the workshop held at Regent

International Hotel, in East London on 17-18 November 2014;

East London Regent International Hotel management for funding the workshop on

the17-18 November 2014;

EURAC Research, Centre for Constitutional Rights, Stellenbosch Good Governance

Forum (SGGF) and Stellenbosch University: School of Public Leadership (SU: SPL) for

initiating and funding this Conference on Strengthening Constitutional Democracy

which has informed this paper;

Mrs Jan Hendrik Swanepoel for the efficient way in which they did the proofreading and

editing of this paper; and content comments by Mr. Ike Motsapi (DWS: Head Office)

The imperishable memory of my late mothers, Nolast Nowest Roji-Tsibani and

Nothembile Nongqaqu Mtshatsheni-Tsibani kaMthengenya.

iii

EXECUTIVE SUMMARY OR ABSTRACT

The paper argues that ‘Ntsikana kaGabha Paradise City Models’ or ‘Green-Blue City

Models’ using aesthetic relational values will not only, co-nurture and co-create space for

governance innovation and partnership using multi-functional IR&UIIP to feed into a NBP

between 2015 and 2064, but also ensure that human and biodiversity needs are restored

for aesthetic environmental management leading to good enough governance for public

good (CSIR; 2014:1-97). Through multi-functional IR&UIIP as part of NBP, it is argued that

co-nurturing and co-creating governance lead to the adoption of a Sustainable Action Plan

(SAP). This can significantly unify Africans as demonstrated recently in previous bulk

infrastructure investment global interventions such as Rugby World Cup in 1995 and the

Fédération Internationale de Football Association (FIFA) or International Federation of

Association Football (IFA) Soccer World Cup in 2010 in South Africa respectively. The

paper provides a road map for NBP whereby Aesthetic Planning and Development

Framework (APDF) coined by Swartz (2010) is adopted to implement multi-functional

IR&UIIP in terms of blue-green economy as part of NBP in the Eastern Cape as a ‘home

of legends’ or ‘frontier war province’(Masualle; 2015:26-27).

The paper defines aesthetic relational values in the context of a fragile environment or

landscape or place which requires, inter alia, politicians and aesthetic leaders to make

appropriate decisions to implement NBP to eradicate poverty using blue-green economy

combined with Ntsikana kaGabha 19th century lofty advice on socio-economic cohesion to

feed into a NBP between 2015 and 2064 (Brandy; 2006:277-291). Using workshop on

17-18 November 2014 in East London with Imbumba yamaNyama (launched in 1891) and

East London Congress of Traditional Leaders of South Africa (CONTRALESA) members,

intensive consultation meetings with Stellenbosch University: School of Public Leadership

took place through lecturers on 02-06 February 2015, Tshwane University of Technology

(TUT) Arts and Culture lecturers on the 20th and 22nd April 2015 and APDF by Swartz

(2010), the paper provides practical steps to implement both blue-green economy for co-

nurturing and co-creating governance innovation and partnership models as part of NBP

(SOPA, 2015; Brandy; 2006:279; Dewey; 1980:252-262; Porteous; 1996:7; Musvoto,

Nahman, de Wet, and Mahumani; 2014; 7-97; UNEP; 2012:36).

iv

DEDICATION AND INSPIRATION

The bravest are surely those who have the clearest VISION of what is before

them - glory and danger alike, and yet notwithstanding go out to meet it,

(Gregory Stock, 2002, former advisor to former President Clinton on the

biotechnological challenges of the 21st century)

Cirha in 1821 and NgubeNgcuka in 2013-Zenibe yimbumba yamaNyama –UNITY IN DIVERSITY

v

DISCLAIMER This paper has been developed and reviewed by Dr Fumene George Tsibani, founding

member of Mthengenya and Associates (Pty), Limited, Imbumba yamaNyama (launched

in 1891in Port Elizabeth) and Stellenbosch University: School of Public Leadership, and

approved for publication. Approval does not signify that the contents necessarily reflect

the views and policies of the Mthengenya and Associates (Pty) Limited, Imbumba

yamaNyama and Stellenbosch University: School of Public Leadership nor does mention

of trade names or commercial products constitute endorsement or recommendation for

use. The author accepts that the information and views of this paper might not be suitable

for everyone. The author obtained the information contained herein from various sources,

but he neither implies nor intends any guarantee of accuracy. He believes that they are

reliable and valid from his personal experience in dealing with sustainable planning and

development under the complex contexts described in this paper. The author believes that

the ideas and views reflected from his experience in this paper are sound, but readers

cannot hold him responsible for either the actions they take or the result of those actions.

vi

KEY WORDS

Accreditation

Adaptive behaviour

Aesthetics

Aesthetic relational values

Best value regime or local government developmental agenda (LGDA)

Blue Cities

Blue Economy

Capability, Accountability and Responsiveness Framework

Competencies

Competency-based water councillor education and training model

Constitutional powers and functions of local government

Councillors

Curriculum

Decentralisation

Developmental water services

Good Governance

Good Enough Governance

Green Cities

Green Economy

Leadership

Learning

Local government

vii

Municipalities

Need assessment

Paradise

Performance

Performance indicators

Pilgrimage

Planning

Value

viii

MY PARADISE CITY –OUR BLUE-GREEN CITIES

One should start with oneself

But never end with oneself

(Unknown author)

ix

ACRONYMS

3Hs

3Cs

3Es

4Ts

ABET

ACES

Head Heart Hands

Complex Capacity Constraints

Economy, Efficiency and Effectiveness

Tools, Transfer, Tactics and Trials

Adult Basic Education and Training

Analytical Conceptual Emotional and Spiritual Framework for leaders

Adult Education and Training

ANC

ANC COPE

APDF

BOOT

African National Congress

African National Congress : Congress of the People, 1955

Aesthetic Planning and Development Framework

Build Ownership and Operation and Transfer

BPs

BRICS

Business Plans

Brazil Russia India China South Africa Economic Bloc

BSA British Social Attitudes Survey

BVPIs Best Value Performance Indicators

CAR

DBSA

Capability Accountability Responsiveness

Development Bank of Southern Africa

DBU Development Information Business Unit

DEAT Department of Environmental Affairs and Tourism

DFID

DHET

British Agency for International Development

Department of Higher Education and Training

DHLG Department of Housing and Local Government at Provincial Level

x

DoE Department of Education

DoH Department of Housing

DoL

HIV & AIDS

Department of Labour

Human Immunodeficiency Virus/Acquired Immune Deficiency

Syndrome

IDP

IDP

Individual Development Plan ( personal career path development)

Integrated Development Plan ( Municipal Strategic Planning)

IDPs

IBGP

Integrated Development Plans

International Geosphere-Biosphere Programme

IEC

IIIPSA

IPAP

Independent Electoral Commission

Integrated Infrastructure Investment Programmes

Industrial Policy Action Plan

IWRM Integrated Water Resources Management

KFAs Key Focus Areas

ME&R Monitoring, Evaluation and Reporting

NDP

NDF

NPC

NPM

NEC

National Development Plan

National Development Forum

National Planning Commission

New Public Management system of local government

National Executive Committee

NECs National Executive Councils for Political Parties

NEPAD New Partnership for Africa’s Development

NGOs

NGP

Non-Governmental Organisations

New Growth Path Framework by Economic Cluster of the RSA

xi

Cabinet

O&M Operation and Maintenance

OBE Outcomes-Based Education

OD Organisational Development

ODA British Overseas Development Administration

PGDP

PAMs

PMU

Provincial Growth and Development Strategy

Public Administration and Management Systems

Programme Management Unit

PMUs Programme Management Units

PPPs

PUI

QCTO

Private Public Partnerships

abject Poverty, systematic Unemployment and increased Inequalities

Quality Council for Trades and Occupations

RDP Reconstruction and Development Programme

RPL Recognition of Prior Learning

RSA Republic of South Africa

SADC Southern Africa Development Communities

SALGA

SANNC

South African Local Government Association

South African National Native Congress

SAP

SAQA

SASPL

Sustainability Action Plan

South African Qualifications Authority

Stellenbosch University: School of Public Leadership

SETAs Sector Education and Training Authorities

SGB Standard Generating Bodies

xii

SIP

SLA

SONA

SOPA

SSP

STEEPLE

SWOT

Strategic Infrastructure Projects

Sustainable Livelihoods Approach

State of the Nation Address

State of Provincial Address

Sector Skills Plan

Social, Technological, Economic, Ecological, Political, Legal and

Environmental factors

Strengths Weaknesses Opportunities and Threads Tool

TA

TEAM

Technical Assistance

Together Each Achieving More

TNA

UNEP

UNESCO

Training Needs Assessment

United Nations Environmental Programme

United Nations Educational, Scientific and Cultural Organisation

WREED

Wildlife Green Economy: Expansion Empowerment and Development

Programmes

WSDPs Water Services Development Plans

WSPs

WSUAs

Water Services Providers

Water Services Users Associations

WSSD World Summit on Sustainable Development

xiii

TABLE OF CONTENT

AESTHETIC LEADERSHIP IN OUR FRAGILE WORLD: TOWARDS NBP ................ i

ACKNOWLEDGEMENTS ............................................................................................ i

EXECUTIVE SUMMARY OR ABSTRACT ................................................................. iii

DEDICATION AND INSPIRATION ............................................................................ iv

DISCLAIMER .............................................................................................................. v

KEY WORDS ............................................................................................................. vi

MY PARADISE CITY –OUR BLUE-GREEN CITIES ............................................... viii

ACRONYMS .............................................................................................................. ix

AESTHETIC LEADERSHIP IN OUR FRAGILE WORLD: TOWARDS A NBP 1

1. INTRODUCTION .................................................................................................. 1

2. DEFINITION OF KEY TERMS OR CONCEPTS .................................................. 4

2.1. Beauty is simply in the eye of the beholder .......................................................... 4

2.2. Leading beautifully and aesthetically through NBP .............................................. 7

3. PROBLEM STATEMENT ................................................................................... 11

3.1.African Countries need Nation Building Plans (2015-2064) ................................ 11

3.2. Development in collision with biodiversity .......................................................... 12

3.3. Historical Transformation of Blue-Green Economy in South Africa .................... 13

3.3. Designing Paradise Cities and Landscapes ....................................................... 14

4. APPLICATION OF NBP TO USE APDF OR SWARTZISM ............................... 16

4.1. Concept of “home of legends” or “frontier war province” .................................... 16

4.2. Paradise City Models require S.P.A.C.E Competencies .................................... 19

4.3. APDF linked to African Life ................................................................................ 20

5. BENEFITS AND IMPACT OF PARADISE CITY MODELS ................................ 21

5.1. Poverty Eradication ............................................................................................ 21

5.2. Programmes Need Sustainable Action Plan (SAP)............................................ 21

5.4. Democratic Consolidation through Social Cohesion .......................................... 22

6. KEY FINDINGS ABOUT PARADISE CITY MODELS OR BLUE-GREEN CITIES22

xiv

6.1. Five Pillars of APDF by Swartz (2010) ............................................................... 22

6.2. Interpretation and Analysis of the Five Pillars of APDF by Swartz ..................... 23

7. CONCLUSION AND RECOMMENDATIONS ..................................................... 28

7.1. Conclusion ......................................................................................................... 28

7.2. Recommendations ........................................................................................... 31

LIST OF FIGURES AND TABLES

Figure 1.1: APDF for SAP 17 Table 1.1. Good enough governance 18-19

Page 1 of 62- Copy Right FG Tsibani –Draft Paper for Conference on Strengthening Constitutional Democracy, Cape Town:19–21 August 2015

AESTHETIC LEADERSHIP IN OUR FRAGILE WORLD: TOWARDS A NATIONBUILDING PLAN USING NTSIKANA KAGABHA PARADISE CITY MODELS IN THE EASTERN CAPE – THE HOME OF LEGENDS

1. INTRODUCTION

This paper is structured to cover, inter alia, a theoretical framework for

aesthetic relational values and their application to Eastern Cape as a “home

of legends’’ or a “frontier war province” within a global context of a fragile

world. For this to be achieved, the paper defines key concepts such as

paradise city models, or blue-green city designs, and a Nation Building Plan

(NBP) to inform a Sustainable Action Plan (SAP) to co-nurture and co-create

local space for governance and partnership using the Ntsikana kaGabha

philosophy and/or prophetic message originating in the 19th century by

Ntsikana kaGabha. Andile (Ah! Zwelibanzi) Mtiki kaNobhoma summarises

Ntsikana kaGabha’s lofty advice before his death in 1821 when he said,

Zenibe yimbumba yamaNyama! [...] Pass the message to

Lwaganda kaMlawu, then he must pass it to Ndabanduna, and

in turn he must pass it to Zanzolo who must pass it to

AbaThembu, and they must be Imbumba yamaNyama (2 May

2014, Great Place, Traditional Poem by Andile Mtiki

kaNobhoma and Imvo ZabaNtsundu, 26 August 1961 ).

Rather than get tangled in metaphysical theories, I want to consider

Ntsikana’s lofty advice. It is more relevant to concepts like blue-green city

models, aiming to co-nurture and co-create local space for good enough

governance and collaboration with Imbumba yamaNyama. This co-nurturing

and co-creating occur using multi-functional IR&UIIP for consolidating

Ntsikana kaGabha philosophy, now subsumed under the Mandela Legacy

(AbaThembu) focusing on unity in diversity and harmony, with biodiversity

(Brandy; 2003:224–225; Brandy; 2006:278–80; Levinson; 1990:134–58;

FAO; 2012a). I want to suggest that the Aesthetic Planning and Development


Framework (APDF), as coined by Swartz (2010), is based on the blue-green

city models or paradise city models covering Ixhorha (Hole-in-the-Wall),

Mvezo, and Thwathwa. These blue-green city models may restore and hold

our aesthetic relational values leading to aesthetic leadership for a country’s

NBP between 2015 and 2064.

Undoubtedly, it can be argued that only by first establishing a comprehensive

Nation Building Plan (NBP, 2015–2064) using multi-functional IR&UIIP can

Ntsikana Paradise Cities or Blue-Green Future Cities know what programmes

- (based on existing sectoral-driven programmes such as IPAP, NGP, NDP

2030 vision, NWRS2, and WREEED 2024 vision) - to implement and what

interventions using aesthetic relational values ensure growth and

development for their citizens and creative industries. Siddle and Koelble

(2012:2008–213) and Mogale (2007:10–18) cited in Tsibani (2014:81)

argues that simply developing programmes focused socio-economic growth

and developmental visions is not enough to eradicate abject poverty,

systematic unemployment, and increased inequalities under the current

collapsing Public Administration and Management systems (PAMs) in Africa

(Clapham; 1996:273-4). Accordingly, a comprehensive first-hand, multi-

sensory, emotional and imaginative NBP will take into account previous

successful global, continental and regional interventions. These interventions

include acknowledgement of the driving factors for growth and development

in the pre- and post-industrial eras in the global economy and impact of these

eras on the current three stages of environmental development and

movement from the “Holocene” into the “Anthropocene” (Goudie, 2013:7–8;

Rolston, 2002; 127–41; Elliot; 1997:61–73). Furthermore, three stages

regarding the earth movement over the past 300 years demonstrate beyond

reasonable doubt that global warming will affect hydrological systems and

fluvial geomorphology in a whole range of ways especially in former colonies

in Africa. In countries that are experiencing a lack of good enough

governance characterised by complex capability constraints (3Cs) in their


adopted PAMs, including a lack of aesthetic leaders to deliver economically

viable, efficient and effective (3Es) developmental services, it is envisaged

that the situation will require accelerated IR&UIIP partnership initiatives

(UNEP; 2011b:548). This refers to an international leadership judgement that

is “aesthetically sensible and right” whereby there is a link between aesthetics

and ethics in good enough governance and aesthetic leadership, using the

founding message of Ntsikana kaGabha from the 19th century and that of

Nelson Mandela from the 21st century.

By considering the 17–18 November 2014 workshop held in East London

with 30 delegates from Imbumba yamaNyama and additional leaders from

CONTRALESA, and their presentations of the concept “home of legends”,

“frontier war province” or “inclusive Ntsikana kaGabha Paradise City Models”

with 11 senior lecturers and associates at the Stellenbosch University: School

of Public Leadership (SU:SPL) on 2–6 February 2015 and 4 senior lectures

on 20 and 22 April 2015 at Tshwane University of Technology: Arts and

Culture Department (TUT), it is concluded that the NBP (2015-2064) allows

synergism between programmes, on the one hand. On the other hand, the

NBP allows organs of state in partnership with international development

agencies, such as UNESCO, to develop a forward-looking blue-green

economy vision that targets productivity, inclusivity and resiliency, using

APDF for designing Ntsikana Paradise city models or blue-green city models.

However, aesthetic leaders and managers in these Paradise City Models or

blue-green cities also need to ensure that the PAMs and related internal

technological systems can support the NBP through a meaningful, purposeful

and multi-functional IR&UIIP interventions for eradication of poverty,

systematic unemployment and increased inequalities in our human

settlements or communities. Through the IR&UIIP supported by appropriate

technology for advancing green economy and restoration of aesthetic

relational values, it was concluded that the NBP could systematically

breakdown silo programmes, such as NGP, NDP vision 2030, WREEED

vision 2024, NWRS2 and IPAP, and encourage formalisation of co-nurturing

and co-creating governance and partnership models amongst organs of


state. In light of the multi-disciplinary nature of the NBP, and related

governance requirements, Imbumba yamaNyama and CONTRALESA

participants complemented by senior lecturers indicated a need for aesthetic

leaders to drive a country NBP and related multi-functional IR&UIIP. This is

done by using Public Private Partnership (PPP) and the city-to-city networks

in order to spread best practices, embrace new creative paradigm thinking

and appropriate technological options. In addition, other creative and

innovative paradise city models are replicated and solutions adopted

elsewhere (Taylor, 1993:124, Brandy, 2006:182; UNEP, 2012:36).

This paper outlines practical step-by-step solutions to implement Ntsikana

Paradise City Models. Recommendations are made on how these steps can

be implemented using APDF in accordance with blue-green economy and a

need for balancing human and biodiversity needs. This balancing of needs

occurs as part of adaptive strategy to new demands for capable, accountable,

responsive, innovative and aesthetic leaders in consolidating democracy

through sustainable developmental services. The latter is due to the

observation during the recent Pan African Parliament (PAP)) held in Midrand

on 21–25 May 2015 where speakers unanimously agreed that Africa’s

challenges must be radically addressed. In accordance with this, Africa’s

aesthetic leaders using co-creating local governance partnerships can see

their countries’ resources for potential new emerging markets capable of

making profits from free trade agreements. These agreements are signed

between more than 36 African states and freer flow of trade in the global

economy, now subsumed under blue-green economy by Swartz (2010),

becomes possible.

2. DEFINITION OF KEY TERMS OR CONCEPTS

2.1. Beauty is simply in the eye of the beholder

As the concept of “paradise” means different things to different people, it is

critical to define it within a context of a Nation Building Plan (NBP) whereby


local, provincial, national, regional, continental and global governance

institutions such as the United Nations Educational, Scientific and Cultural

Organisation (UNESCO) can play a critical role to implement paradise city

models (both blue and green city designs) between 2015 and 2054. In doing

so, Ntsikana kaGabha’s 19th century philosophy offers a unifying theme for

common identity, co-nurturing, co-creating and inclusive partnership models,

collaboration to eradicate abject poverty, systematic unemployment,

increased inequalities in mother Africa, and using the Eastern Cape as

flagship public environment mission with its rich historical heritage and

human settlement sites (SOPA, 2015:26–27; Terreblanche, 2012:122). Under

APDF, the concept of a paradise city model, employing Ntsikana’s lofty

advice, is the best way of conceptualising and operationalising not only the

bottom-up IR&UIIP approach, but also establishing multifunctional co-

nurturing and co-creating of local governance to exploit potential

opportunities of the landscape. This is done in terms of blue-green economy

to yield the required results by African aesthetic leaders from Ntsikana to

Mandela’s Legacy and beyond 2064. As a blue and green landscape or

“home of legends”, the Eastern Cape Blue-Green Economy Strategy and

Plan, aligned to both National Strategy and African Union (AU) 2063 agenda,

will ensure that creative cities such as Ixhorha, Mvezo and Thwathwa will be

drivers of blue-green economy. These cities will drive the economy by using

IR&UIIP to eradicate chronic high unemployment rates, abject poverty of the

vulnerable groups, especially in deep rural communities, and increased

inequalities. These inequalities pertain to households and families in various

human settlements risking various human security threats, as recently

witnessed in the Southern Sudan, Great Lakes Region, and Egypt and Libya

with the “Arab Springs Uprising”.

A paradise is a religious or metaphysical term for Thwathwa as a holy place

in which Ntsikana kaGabha was a prophet to ensure harmonious aesthetic

relational values and liberation of people to accept salvation for eternal life

(John 3:14–17). Ntsikana Paradise City is a spiritual, emotional, social,

economic, developmental and political place characterised by peace,


prosperity, good enough governance, accountability, responsibility, integrity,

honesty, coherence, stability, responsiveness, beauty and happiness. The

planners and designers of a paradise city have the innate ability for a state of

equilibrium whereby there is completion based on God’s teachings

summarised by Ntsikana in his Gospel Hymn. Thwathwa is regarded by

Imbumba yamaNyama (launched 1891 in Port Elizabeth), and its 1.4 billion

spiritual members in mother Africa as one of the holiest places where children

of God and the righteous dead hope to spend eternity. The term paradise is

associated with the Garden of Eden-based co-existence with environmental

aesthetics, that is, the perfect state of the world prior to the fall from grace,

and the perfect state that will be restored in the World to come(Luke 23:43; 2

Corianths.12:4; Revelation.2:7; Genesis.2:8; and Jeremiah 22:24).In the

proposed paradise city models, the blue-green economy in the coastal and

inland towns and attractive tourism and heritage sites of Eastern Cape refer

to co-creating and co-nurturing local space using bottom-up IR&UIIP to

eradicate poverty without collision with biodiversity (UNEP, 2012a). Under the

proposed paradise cities, a blue-green economy will achieve the state of

equilibrium at Ixhorha, Mvezo and Thwathwa by increasing IR&UIIP to ensure

that the environment can continue to be used for the benefit of the current

and future generations. Consequently, programmes and related projects are

implemented by using low-carbon emissions characterised by resource

efficiency, social inclusivity and the ability of aesthetic leaders to support

reduction of pollution and waste, prevent degradation of biodiversity, and

restore ecosystems in the beautiful landscape of the Eastern Cape (UNEP;

2011b:548).

The individual elements of Ntsikana Paradise City as a place of attachment,

belonging, combined heritage, history, culture, craft, healing, emotional

reflection, and spiritual retreat are many and may take years to execute the

graphic design within mother Africa (Porteous; 1996:132–133; Opland;

2009:206–216). They make-up the beautiful and coherent landscape,

including prominent or eye-catching features such as Ixhorha (Hole-in-the

Wall), Mvezo and AbaThembu Kingdom’s valleys and villages, Bhukazana


and Nkonkobe’s mountains, hills, rivers, savannah, olive trees (iminquma),

Katberg, Kat Dam, Amatola Water Board and related Catchment

Management Areas, forts and academic buildings, Thwathwa road as a link

between households and their immediate environment (Chapman, 2005; 4;

Serpell, 2003:83–90).

It is further argued that Ntsikana Paradise City is a landscape in the “frontier

war province”, which is characterised by various environmental descriptions

of patterns, resulting from particular combinations of natural (physical and

biological) and cultural (land use) factors and how people perceive these

features as part of the global combined heritage site (Masualle, 2015:26-28;

Dutton, 2003:698; Ross, 1998:133). Using Ntsikana’s Gospel Hymn and

prophecy, the most common concepts employed to describe Mvezo, Ixhorha

(Hole-in-the Wall) and Thwathwa as potential blue-green cities in the “home

of legends” or S.P.A.C.E.as paradise city include coherence, variety,

diversity, balance, harmony, symmetry, stability, beauty and integrity. From

the graphic design of Ntsikana Paradise City, it is clear that the visual

dimension of the landscape is a reflection of the way in which these concepts

create repetitive groupings and interact to create areas of both inland and

coastal areas of the Eastern Cape that have a specific visual identity and

beauty. The process of landscape character assessment can increase

appreciation of what makes the landscape distinctive and what is important

about the Eastern Cape as “home of legends”, which is also part of the global

heritage site identified by UNESCO and a potential blue-green economy

delineated by UNEP.

2.2. Leading beautifully and aesthetically through NBP

The United Nations Environment Programme (UNEP) coined the concept of a

green economy. Blue economy has emerged as a way of conceptualising and

operationalising the potential opportunities arising from the current global

economic and sustainable development challenges. Like blue economy,


green economy refers to a type of economy that seeks to improve human

well-being and social equity while protecting the environment, and contributes

to sustainable development whereby agro-business and agriculture using

modern, 21stcentury techniques are seen as key drivers for socio-economic

growth and eradication of poverty (CSIR, 2014:i).In this context, the transition

to a blue or green economy in Africa requires supportive, enabling

environments. The transition further requires aesthetic, servant and inspiring

leaders who can promote investments, entrepreneurship development and

innovation in partnership with organs of civil society using Public Private

Partnership (PPP) Models as far as possible to eradicate abject poverty,

chronic unemployment and increased inequalities in Africa (UNEP;

2011b:42). Therefore, in this paper, blue refers to sea and coastal and green

to agriculture and earth programmes. Both blue and green economies

therefore refer to projects that include building sustainable livelihoods without

compromising future generational needs.

Furthermore, it has been argued that aesthetic relational values are

foundational principles of beautiful blue-green city models to lead to a

country’s NBP. To understand the concept of nation building and the related

plan for its execution, one needs to have some definition of what a nation is.

A nation refers to a large body of people united by common descent, history,

heritage, culture or language, inhabiting a particular state, territory or

kingdom. The people of a nation generally share a common national identity.

Therefore, part of nation building is the building of that common identity and

culture using the landscape.

As Carneiro (1970:733–738), supported by Fukuyama (1996:185–188) and

Casper (2000:149–173), argues that nation building is the creation of a sense

of national identity to which citizens and individuals will be loyal. He

(Carneiro, 1970:733–738) asserts that this is an identity that will supersede

citizens’ loyalty to clans, tribes, ethnicities, villages, ward committees,

municipal boundaries, regional or provincial constituencies. Nation building

requires the creation of intangible things like national traditions, heritage


sites, symbols, shared historical memories, shared human settlements, and a

common socio-economic, cultural, emotional, psychological, environmental,

developmental and spiritual points of reference. Examples of such points of

reference include Freedom Park in Pretoria and other heritage sites or

historical settlements such as Ixhorha, Mvezo, and Thwathwa in the Eastern

Cape province as a “home of legends” or “frontier war province” (Masualle;

2015:26–27). National identities can be created by states through Acts of

Parliament that are a spine for developmental state or nation building plan

(Tsibani, 2005). These Acts of Parliament are followed by policies on

languages, religion and education, using archaeological and paleontological

sites, historical settlements, graves and burial grounds, papers and

documents, cultural and military objects to mention but a few. In the case of

Africa, these national identities, as part of NBP per country, are often

complemented by traditional and cultural poets, philosophers and aesthetic

leaders from all disciplines including novelists, musicians, entrepreneurs,

artists, scientists, scholars and political leaders.

Some distinguish between an ethnic nation, based on (the social construction

of) race or ethnicity, and a civic nation, based on common identity and loyalty

to a set of political ideas and institutions, and the linkage of citizenship to

nationality. Today, the word nation is often used synonymously with state, as

in the United Nations. However, a state is more properly the governmental

apparatus by which a nation rules itself using a Public Administration and

Management system (PAMs). The term nation building is often used

simultaneously with state building, democratisation, modernisation, political

development, post-conflict reconstruction, economic development and growth

path frameworks, balance between human and aesthetic relational values,

peace building, and living in harmony with the environment. Through the

process of globalisation of national states and advanced technology in terms

of communication, networks, businesses and collaboration between countries

and regional economic power houses, we have a global spiritual, cultural,

aesthetic and social culture (Sirayi; 2015; Edmunds, 1973:3; Clarke, 1991:3).


It is also significant to explain a difference between moral values and

aesthetic relational values. In academic literature, aesthetic leaders have

both spiritual and moral duties to motivate followers, citizens, managers and

officials to restore aesthetic relational values and harmony with the

environment. These physical, emotional, spiritual, moral, social, economic,

mental and political convictions and internal motivations must be based on

care and compassion as demonstrated by Ntsikana kaGabha in the early

1820s. Moral value is limited to an ability of an individual in an organisation to

practice law or being a law-abiding citizen in their daily business and

activities. Moral values are about principles and practices of right and wrong

in behaviour based on law or doctrine. Moral values are therefore an

important part, if not the most important part, for us to determine that a work

has aesthetic relational values.

Aesthetic relational values are beliefs that allows you to make a judgment

and decision to alter outdated social and cultural practices and unjust PAMs

by empowering or inspiring others to do something. In other words, aesthetic

relational values are values that empower leaders to make personal

commitments and hold beliefs for which they are prepared to sacrifice and/or

die. For instance, Ntsikana was more focused on inspiring people on an

existence of an aesthetic reality whereby there is salvation and peace

between colonisers and colonised, whites and blacks, in a just and

democratic South Africa. He then took action to influence people to accept

this aesthetic reality of a democratic South Africa. In other words, aesthetic

relational values means that Ntsikana kaGabha and Nelson Mandela have

experienced exceptional state of mind, which was qualitatively different from

normal, everyday business programmes or schedules. In this mental state,

these aesthetic leaders were fascinated by a world or national vision in terms

of which racism is replaced with non-racialism, sexism is replaced by non-

sexism, and inhuman PAMs are replaced by democracy – for the people, by

the people. It can be deduced that aesthetic relational values include a


winning combination of a strong appetitive tendency associated with the

experience of natural treasurers, environmental beauty and a certain intrinsic

“liberating” tendency associated with exceptional states of mind by aesthetic

leaders (Swartz, 2010: 86–87). For instance, Ntsikana’s personal experience

as captured in his Gospel Hymn and prophetic message may lead to self-

discovery and self-understanding related to our individual roles and

responsibilities to restore and hold to our beauty by means of IR&UIIP as part

of NBP. This calls for a deep complicated progress of mental development,

reflection and affirming our natural beauty for benefits of citizens and people

through IR&UIIP designs in our landscapes. As a country experiencing great

water scarcity, we are using blue economy models because there are

reasons to protect and conserve our water resources. These resources

include the Katberg Dam and related green spaces such as Citrus Fruits in

Seymour. Inductively, the aesthetic relational values between our fragile

world, limited natural resources and need to eradicate poverty is to develop

an NBP to co-nurture, co-create and co-develop green cities in both Mvezo

and Thwathwa in partnership with DAC &SANHRA, DEA, DOT, COGTA,

DRDLR, CONTRALESA, Imbumba yamaNyama, UNEP and UNESCO,

among others. Inductively, Africa does not need politicians and managers,

but rather aesthetic leaders like Abraham Lincoln, Ntsikana kaGabha, Martin

Luther King Junior, Malcom X, Nelson Mandela and Gandhi who will also

address the view that “silence matters in the Global World”.

3. PROBLEM STATEMENT

3.1. African Countries need Nation Building Plans (2015-2064)

Africa, as part of the fragile world, is faced with insurmountable obstacles

poor infrastructure investment models, ineffective leadership and poor

management of its treasurers. This state of despair has already caused

administrative, social, cultural, spiritual, moral, economic and political


collapse characterised by dysfunctional infrastructure systems. One sees this

logic in the conclusion of the Brundtland Report:

If large parts of the developing world are to avert economic,

social, and environmental catastrophes, it is essential that

global economic growth be revitalized. (World Commission on

Environment and Development 1987)

It is clear from the Brundtland Report (1987) that the world is faced with a

dilemma: countries need to develop economically. In order to do this, they

need to use limited natural resources, but, at the same time, they need to

preserve the environment using blue-green economy and related job

opportunities so that future generations can succeed(UNEP, 2011b:548).

3.2. Development in collision with biodiversity

It is also significant that the wide use of the term “fragile world” or “fragile

environment” or “fragile landscape” in global literature seems to have

emerged in the 1970s. However, at the time it was used invariably to refer to

changes in international social, economic and political PAMs. It included such

issues as proliferation of nuclear weapons, population growth, inflation,

matters related to international insecurity, and decreases in the quality of life.

Since the early 1980s, the concept “fragile world” has taken on another

meaning that is more geocentric in focus. This can be seen in the

development of the International Geosphere-Biosphere Programme (IBGP) –

a study of global change commissioned in 1986 by the International Council

of Scientific Unions (Goudie, 2013:7–8). The IBGP study aimed at describing

and understanding the interactive physical, chemical and biological

processes that regulate the total Earth system, the unique environment that it

provides for life, the changes that are occurring in the Earth system, and the

manner in which they are influenced by human activities. The term “fragile

world” has in many senses come to be used synonymously with “global


warming, climate changes, environmental degradation, pollution of water

sources, modification of hydrological cycle, deforestation, and desertification.”

Recently, Steffen (2010) cited by Goudie (2013:7–8) argues that in the last

300 years, environmental development moved from the “holocene” into the

“anthropocene”. The term “anthropocene” refers to a new epoch in Earth’s

historical existence. This refers to an epoch of Earth’s history when human

activities have become so profound and pervasive that they rival or exceed

the great forces of Nature in influencing the functioning of the Earth system.

Stendel (2002:10–11) supported by Goudie (2013:6-8) agrees on three

stages of the movement from “holocene” into the “anthropocene”. The stages

are:

Stage 1 (1800–1945), which refers to the industrial era (Gottschalk,

1945:219; James,2011:399–422);

Stage 2 (1945–2015), which refers to the Great Acceleration of

Earth’s destruction, environmental degradation, pollution, salinization,

deforestation and desertification(Goudie; 2013:222-283); and

Stage 3 (2015–), which refers to an era in which people are aware of

the extent of the human impact and start a Nation Building Plan (NBP:

2015–2064) to restore and hold aesthetic relational values or start

stewardship of the Earth system.

3.3. Historical Transformation of Blue-Green Economy in South Africa

Historically, South Africa’s transformation of her mining-based economy to

blue-green economy has a long way to go if one compares our socio-

economic and political phases with the United Kingdom (UK). We have a

number of wars and obstacles to overcome if one considers the UK’s stages

of growth theory. Tsibani (2014:100–103) cited Gyford (1985: 77-97) who

distinguished five stages or phases in the process of the socio-economic

reality and politicisation of PAMs in the UK, namely:

diversity (1835 to 1865);


crystallisation (1865 to 1890s);

realignment (1890s with the rise of the Labour Party to 1945);

nationalisation (1945 to 1973); and

the current period of re-appraisal (1974 to date).

Indeed, if democratic consolidation is a necessary condition in a country with

a long-established PAM system and a generally stable socio-economic and

political system, it is far more necessary for third world countries with the

following challenges (Tsibani, 2004: 70–76;Musvoto, Nahman, De Wet, and

Mahumani; 2014:1-97; UNEP; 2012:36 ).:

hallmarks of imperialism,

colonialism,

frontier wars,

slavery practices,

poor bulk infrastructure,

collapsed economic and education systems,

huge and complex PUI problems,

corruption as a curse for prosperity, and

a water-scarce environment characterised by highly skewed water

distribution to consumers.

3.3. Designing Paradise Cities and Landscapes

Through NBP, using the concept of Paradise City Models in current and

future cities, “home of legends” or “frontier war province” or “combined

international heritage” from the pre-colonial era and current modern blue-

green environment under Mandela’s Legacy, and “social cohesion”

advocated by the Premier of the Eastern Cape, this has a potential to ensure

that “All people shall be entitled to take part in the administration of the

country” [and its radical economic development for ‘better life for all’] (SOPA;

2015:28). This refers to blue-green economy using approaches to sustainable

planning and development with Thwathwa as a spiritual retreat – a place of


culture, history, justice, healing, attachment and belonging. These places

include Thwathwa and Mvezo as a “Historic Liberation Route” in terms of

Long Walk to Freedom, using IR&UIIP as part of NBP. Accordingly, Ixhorha

represents blue and coastal cities and Mvezo and Thwathwa represent green

cities. Blue-green City Models aesthetically provide a local space for

inclusive, innovative and interconnected ideas of the landscape that work in

harmony to generate a range of benefits for growth development beyond

2064. Many of the goods and services provided by blue-green cities have

economic value. These include the production of clean air, water and carbon

sequestration leading to creative industries and cities in the “home of

legends” or “frontier war province”

(http://www.switchurbanwater.eu/accessed, accessed17 June 2015).

In this blue-green economic model, the greater Eastern Cape landscape is

seen as a “frontier war province” or “home of legends” with a beautiful

landscape from Mzimvubu via Ixhorha (Hole-in-the-Wall), Mvezo

(AbaThembu bakaDalinyebo), the Great Kei River to the Fish River up to

Nkonkobe, Bhukazana and Table Mountain in the West. For this reason,

Ntsikana kaGabha Paradise City Models as part of mental reflections and

affirmation of co-creating and co-existence are not only advancing IR&UIIP to

feed into a NBP (2015–2064), but also to holding and restoring our aesthetic

relational values. Additionally, the beautiful coastal and inland landscapes

from the Drakensberg Mountains to Nkonkobe Mountains provide uniqueness

and major rivers such as Xesi, Tyhume, Bushman’s, Great Sundays, Fish,

Kat, Kei, and Mbashe Rivers. These rivers, as part of the blue-green

economy, add a significant mixture of ecosystem and biodiversity

complemented by aesthetic historical sites, churches, schools, colleges,

universities, old buildings, forts, art of the indigenous people, and

monuments.

http://www.switchurbanwater.eu/accessed


4. APPLICATION OF NBP TO USE AESTHETIC PLANNING AND DEVELOPMENT FRAMEWORK (APDF)

4.1. Concept of “home of legends” or “frontier war province”

The concept “home of legends” or “frontier war province” or “Ntsikana

kaGabha Paradise City Models” refers to:

rich historical heritage sites,

archaeological and paleontological sites,

historical settlements in the pre-colonial era and current democratic

era in South Africa,

graves and burial grounds of various soldiers and leaders across the

globe, and

cultural and military objects of the ten frontier wars in the Eastern

Cape Province as part of the greater Cape colony in pre-1994 era.

Historians, such as Theal (1897) and Peires (1981), argue that the rich

historical heritage of the Eastern Cape is based on its intellectuals who

played significant aesthetic leadership roles and responsibilities to craft and

design the current reality of this beautiful landscape, which is geared-up for

blue-green economic models. Accordingly, green IR&UIIP with bias to Agro-

business, Agri-village and blue economy (in the coastal towns and cities)

concepts are global and adopted to deal with our fragile environment within

the framework of aesthetic relational values. Swartz (2010) has argued that

APDF must be linked to restoration and holding on aesthetic relational values

if sustainable impact can be achieved as implicitly and explicitly analysed in

Figure 1.1 and Table 1.1. The APDF is informed by the notion that aesthetic

relational values are as long as history of humankind on earth and

development of nations thereafter. The five pillars for APDF indicate that

blue-green city models can generate a multitude of STEEPLE values and

benefits beyond 2064. They may be key to future resilience and sustainable

paradise city models. In Figure 1.1, it is clear that there is a need for

cultivating aesthetic leaders to restore and hold our aesthetic relational


values envisaged by our ancestors and forefathers. We need aesthetic

leaders to address current challenges and problems in our fragile world.

Through aesthetic relational values, we will be able to inspire leaders to lead,

govern and bring change with good enough governance in our paradise city

models as depicted in Figure 1.1 and interpreted in the context of a state of

equilibrium in Table 1.1.

Figure 1.1: APDF Five Components

According to Swartz (2010), aesthetics can be defined as “knowing on the

basis of sensuous perceptions”. Aesthetics represent a form of emotional,

ethical, moral, and spiritual knowledge. In the case of both Ntsikana and

Mandela, experience within aesthetic processes permit social, economic,

developmental, environmental, cultural, emotional, ethical, spiritual and

political reasoning that creates new views of reality. The rationale behind

Component I: Value Generating in terms of Blue-Green Economy Bulk Infrastructure

Investment Programs and Enginneering Incentives

and Combined International Heritage of

Home of Legends or Frontier Province from

1500 to date.

Component II: Capacity Building and Cultivation of

Aesthetic Leadership for

Good Governance and sound financial

management regulations for operation and maitenance of

assets and infrastructure for a

prescribed manufacturing

duration.

Component III: Modelling and Infrastructure

Assessment and Asset Management

and Reporting using Modern IT and Software

System to attract Tourists, Investors and Partners for Social Cohesion.

Component IV: Knowledge

Management and Research and

Development –Feedback to the

System and Review, Refine and Intervene,

when it is necessary to do

so.

Component V: Products and

Impact Nation Building

Plan 2015 to 2064 to restore and hold

on Aesthetic Relational Values for Designing and

Planning Blue-Green Cities or Paradise Cities.


these personal and subjective experiences includes an ability to imagine

creatively a future different from that habituated presently at Thwathwa or

Mvezo or Ixhorha. Experience in the context of an aesthetic process is

knowledge producing insofar as it offers a heightened sense of reality:

pregnant with possibilities and a greater depth of insight using graphic design

of a typical Ntsikana kaGabha Paradise City. By using graphic design of

Ntsikana kaGabha Paradise City Models, aesthetics can open our eyes to the

beauty beyond our brains and arouse our imagination and emotions of

paradise cities to respond to new demands and restoration of aesthetic

relational values in planning, property development, design and developing

modern cities in harmony with the environment.

Table 1.1: Governance and Good Enough Governance

Current Form of Governance Ideal form of Good Enough Governance

1. Emerging from Dual Colonialism, Neo-liberalism and

Apartheid

1. SAP implemented to deal with natural disasters, such as droughts

and floods, and inclusive blue-green economy interpretations

2.1 An unfair Agreement between the colonisers and liberation movement negotiators

2.2 Institutional Constraints in Post War Scenario and new cold war

2.3 Totalitarian oligarchy (cronies/small cliques, whereby institutions are seen as ceremonial and acclamatory bodies of the cronies).

2.1 Democratic exchange of Opposition Parties via Democratic mechanism e.g. Ballot Box

2.2. Institutions of Governance, such as the Office of the Public Protectors have constitutional powers, and Human Rights Bodies advance good enough governance and international norms and standards compliance in planning, development and environmental management policies and regulations

2.3. Leadership representatives based on vision to respond to current and future demands and needs

3. Socialism and nationalisation ideologies, homogeneous state authority needs homogenous state property, communal property

3. Mixed economy based on free Market System (A mixed-economy best an option in third world countries)

4. Centralised Form of Governance where both provincial and local spheres of government are seen as administrative extensions

4. Interdependence between three spheres of government, nationally, provincially and locally, as guided by a principle of co-operative governance and statutory clauses or Articles (characterised by decentralisation and devolution of powers and functions to developmental local government as a government close to communities and land issues as critical key performance area for address legacy of colonialism)

5 Economic catastrophic situation/collapse of financial institutions that are dependent on party ideology or considered as instrument for centralisation of economic means

5. Market conformity and subject to direct and open competition with private trade and industry, commercial institution based on economic proportionality, not cronyism or corruption of leaders

6. Primitive technology and problems of abject poverty, increased inequalities, systematic unemployment of the vulnerable groups, families and clans trapped in a deprivation vicious cycle and rooted corruption in both private and public institutions

6. Advanced technology taking into account germline modification in science and future technology for biological options and choices amongst married couples (Revelation 21:5) and SMART SAP to implement and apply IR&UIIP within the context of APDF for NBP

7. Social disintegration 7. Social integration and cohesion using bottom-up approach on communities and paradise cities to advance blue-green economy

8. Racism and sexism mode of operation 8. Non-racialism and non-sexism mode of operation

9. Poor and small town planning and development 9. A mixture of settlements with rural, informal settlements, peri-urban, and urban characteristics not due to poor governance, but rather to other influencing factors as witnessed in post-colonialism. A need to have a combination of modern cities with indigenous knowledge and


Current Form of Governance Ideal form of Good Enough Governance

aesthetic relational values as described by Ntsikana in his Gospel Hymn

10. No election – “One President – One country” slogan or manipulation of citizens using propaganda and twisted facts or promoting community dependence syndrome on state welfare systems than self-reliance

10. Continuous elections on four-terms including by-elections. Yet, aesthetic leaders must have a vision of performance measured by infrastructure investment interventions to address PUI problems including Uprooting of Corruption as a curse in all institutions and good corporate governance in terms of King III framework

11. Poor/No regulations to attract foreign investors 11. Foreign investment and friendly regulations with NBP implemented with Ntsikana Paradise Cities rooted in Aesthetic Relational Values and Ubuntu Philosophy in terms of daily business and corporate programmes

12. Poor strategies for development 12. Innovative strategies for development based on aesthetic relational values to feed to NBP

13. System of justice less sound and used for centralisation by elected executive based on cronyism/cliques

13. Sound system of justice within reasonable independent committees/portfolios/representatives

14. Crisis, anarchy and atrocities (pessimism) 14. Stable socio-economic environmental and political developments (optimism)

15. No compliance with environmental regulations.

Post-extracted mineral landscapes are often unstable and unpredictable toxic wastelands. The industrial-scale destructions and alterations of geological features and vegetation render the surfaces uninhabitable. Worldwide mining sites are similar; places of unusual impoverishment for local populations. The parallel presence of rich resources, in the form of underground mineral wealth, and extreme poverty is called the Resource Curse. Indigenous peoples above the ground lose arable land and clean water as well as suffer other losses and hardship. This leads to more acidic drainage and more contamination of ground water with the poor being on the receiving end.

15. Human and environmental needs are complied with whereby blue-green economic projects and programmes are feeding into NBP per country or kingdom. Through paradise cities, countries and provinces such as the home of legends have blue-green strategies to support:

Blue-Green Economy Skills Revolution or SPACE skills

Land rehabilitation Agro-processing industries and cities like Ixhorha, Mvezo,

and Thwathwa Blue-Green jobs and entrepreneurship Self-sufficiency (producing own food, water and energy) Blue-Green reindustrialisation Production of biofuel resources Promote rural and urban agriculture and establish food

gardens at various communities.

Source: Tsibani (2015)

4.2. Paradise City Models require S.P.A.C.E Competencies

It can be deduced that in Figure 1.1 the space for paradise city models

requires aesthetic leaders to have the following S.P.A.C.E. competencies:

a) Situational analysis of the landscape to implement IR&UIIP for blue-

green economy through understanding the needs and priorities of the

people and a country’s top priorities for growth and development;

b) Presence which refers to aesthetic relational values leading signals of

good personal dignity and universal presence to influence

international politicians and leaders for protecting the environment

and planet;

c) Authenticity which refers to leadership attributes as being seen as

honesty, openness, morality, ethics, trustworthiness, and statesmen

for global blue-green economy;

d) Clarity in providing IR&UIIP plans to transform the current mining-

based economy into a blue-green economy using NBP; and


e) Empathy in terms of feelings regarding the current challenges faced

by citizens and future generations and the need for urgency in driving

blue-green sustainable programmes and projects using APDF (2010).

In Figure 1.1, and interpretation of S.P.A.C.E. in Table 1.1, it appears that

APDF refers to a need of aesthetic leaders to analyse both internal and

external environmental aesthetics in which they operate. One kind of context

analysis, called SWOT analysis, allows the business to gain an insight into

their strengths and weaknesses and also the opportunities and threats posed

by the market and metaphysical environment within which they operate. The

main goal of a context analysis, SWOT or otherwise, is to analyse the

environment driving factors for success in aesthetic leadership in their

internal and external relations in order to develop a strategic plan of action for

Ntsikana Paradise City (Ward & Peppard, 2002: 70).

4.3. APDF linked to African Life

APDF assumes that human beings (Abantu) are directly linked to their

environment and some clans amongst the human race regard the Blue

Cranes (Iindwe), blue-bucks (AmaPhutha), Buffalos, Blue Wildebeests

(IiNkonkoni), Black Wildebeests (Iinqu), Elands (IiMpofu),and elephants

(IiNdlovu) as part of their heritage and environmental livelihood. However,

some of the distinguished animals such as blue-bucks are extinct mammals

in Africa. Restoring and recognising the beautiful relational values of our

environmental creatures, ecosystems may mean restoring and holding our

heritage and appreciation of God and His Creation. Therefore, APDF is more

relevant and calls for urgent interventions by both traditional and elected

leaders to “save our fragile world”. As part of avoiding “extinction”, we need

aesthetic leaders to restore aesthetic relational values by bringing the

disappearance of plants and animals to balance the ecosystem if sustainable

planning and development can be managed for current and future

generational needs in the “home of legends” or “frontier war province”.


5. BENEFITS AND IMPACT OF PARADISE CITY MODELS

5.1. Poverty Eradication .

The real global purpose for IR&UIIP is to eradicate poverty, not just to

address poverty or deal with some of the manifestations of poverty, i.e. free

family members and clans from the deprivation trap. With the challenge of

wrong habits, outdated and outmoded cultural practices in modern

democracy and amongst traditional leaders, the IR&UIIP must launch a

vicious attack on current unsustainable practices in order to bring about

radical blue and green economy reforms based on environmental aesthetics

(UNEP, 2011b:548, Mkebe; 2015:1–15).

5.2. Programmes Need Sustainable Action Plan (SAP)

It appears that the National Growth Path Framework (NGP), Industrial Policy

Action Plan (IPAP), WREED 2024 vision, NDP 2030 Vision, other sectoral

programmes by State-owned Enterprises (SOEs), Developmental Finance

Institutions (DFIs), and International Developmental Agents need Inter-

ministerial Task Teams under the custodianship of Sectoral Departments and

the South African National Heritage Resources Agent (SANHRA) to

implement a Sustainable Action Plan (SAP). This plan is based on aesthetic

planning and the development framework (APDF) crafted by Dr Moshe

Ncilashe Swartz. The APDF was adopted to radically transform, release and

change the current unbearable living conditions to a radical socio-economic

and cultural transformation using Ntsikana kaGabha’s philosophy. This will

make families, clans and nations to have a SAP based on NBP between

2015 and 2064. Accordingly, the APDF will empower families, clans, citizens,

practitioners and leaders to be linked practically and mentally to paradise city

development models (Korten 1980:499). Swartz (2010) supported earlier on

by Korten (1980:499) and Swanepoel (2000:91) argues that the APDF

provides the principle of addictiveness in the mindset of both followers and


leaders to deal with the complexity of current development, which is in

collision with the environment or biodiversity whereby traditional and cultural

practices, which are outdated and outmoded, are replaced with

environmentally friendly solutions and interventions (UNEP, 2011b:548).

5.4. Democratic Consolidation through Social Cohesion The Ntsikana kaGabha Paradise City Model aims to solve social and

ecological problems and promote social efforts with the help of state

institutions using the Public Private Partnership (PPP) Delivery Model for

IR&UIIP. This means that every individual will be an agent for maintaining a

quality environment and promote acceleration of social and economic

cohesion to eradicate poverty, unemployment and inequalities marking the

human race (Devereux and Maxwell, 2005:117-148, Seaman, 1996:27)

6. KEY FINDINGS ABOUT PARADISE CITY MODELS OR BLUE-GREEN CITIES

6.1. Five Pillars of APDF by Swartz (2010)

This personifies the beliefs, motivations and aspirations of founding members

of Imbumba yamaNyama and those before them as depicted in Figure 1.1. In

Figure 1.1, when reading with the Ntsikana kaGabha Paradise City Graphic

Design, it is clear that the Ntsikana kaGabha Paradise City Model is rooted in

various kingdoms or a combination of urban city and rural livelihood with the

primary purpose of ensuring public good. This is done by applying

commercial strategies to maximise improvements in human and

environmental well-being, rather than maximising profits for external

shareholders (UNEP, 2011b:548).It is apparent that the five pillars from

APDF (Swartz,2010) are meant to empower people to advance their political,

social, cultural, ecological, economic, development, spiritual, emotional,

environmental or human justice agendas whereby the S.P.A.C.E.

competencies are used for implementing blue-green economy.


6.2. Interpretation and Analysis of the Five Pillars of APDF by Swartz

Globally, Ntsikana Paradise Societies are attractive places where people

now live in harmony with environment. Its business model is a

combination of modern cities, for example Sandton in Gauteng and new

emerging cities in Africa, Middle East, Asia and Latin America within an

environmental aesthetic paradigm. It is argued that Ntsikana Paradise

City Business Strategy from 2015 onwards include S.P.A.C.E. or

landscape pillars for sustainable planning and development (see Figure

11 and Table 1.1.). These include:

Sense of justice – speaks to upholding and strengthening social

justice, democracy and rule of law;

Sense of limits – building a culture of understanding the limits to

natural resources and using it in a way that will not deprive future

generations of its benefits through a policy of replenishing, re-use and

renewal;

Sense of place – The phrase, “beauty is in the eye of the beholder,”

is often quoted to emphasise the subjectivity in determining scenic

values by households, citizens, families, clans, and kingdoms;

Sense of history – communities that understand and preserve

“where we come from” and building a heritage worthy of conservation.

The DAC, SANHRA, UNEP, and UNESCO in partnership with

universities and organs of civil society must document frontier wars to

include, inter alia, routes, pre-colonial life, and an era of conflicts,

missionary education system and legacy of aesthetic leaders from the

frontier war provinces to modernisation under Nelson Mandela’s

Legacy in our global village;

Sense of Emotional Attachment: We have various graves for our

combined historical heritage between pre-colonial and democratic

dispensation eras in our blue-green landscape informed by Ntsikana

kaGabha’s prophetic message (Zenibe yimbumba yamanyama);


Sense of craft. Building and using peoples’ skills and capacity to

create assets and quality of life, enhancing objects and livelihoods.

Universities and historical colleges should be used as centres of

excellence to produce industry work force to exploit the blue-green

economic potentials, and opportunities in mother Africa’s 55 countries

and beyond the 2063 African Union Agenda; and

Sense of nature: Work with nature and not against it, whilst using

natural resources and beauty to enrich our lives.

It is apparent that Ntsikana Paradise City is a philosophical and physical

model to be crafted for youth, women, traditional and elected leaders alike to

restore and hold aesthetic relational values under the current extreme

weather conditions and development programmes and projects being in

collision with the environment and biodiversity. Therefore, the Ntsikana

Paradise City Model, using both North-South and South-South

Methodologies, oral histories, modern archaeology techniques, workshops,

presentations, inputs from experts, and mixed methods is:

an architectural, picturesque, and graphic design representing more

than 124 years of legacy of Imbumba yamaNyama aesthetic

leadership beyond the physical features of the tarred Thwathwa road,

the blue waterfalls of Ixhorha, and Mvezo’s Liberation Route to

include aesthetic relational values preached, thought, and captured in

the Ntsikana Gospel Hymn before his death and being buried at

Thwathwa, 30km west of Fort Beaufort in a small town of Seymour

close to the Bhukazana and Nkonkobe Mountains;

Ntsikana Paradise City, once a Holy City in the 19th century, has risen

to its present status thanks to trade, commercial and industrial

infrastructure investment programmes. These should be nurtured and

implemented under the DAC, SANHRA and RSA Cabinet Economic

Cluster industrialisation and enterprise development in partnership

with SOEs, DFIs, and sectorial departments and international

development agencies such as UNEP, UNESCO; and


Blue-green economic cities with features of modern Middle East Cities

must implement IR&UIIP facilities whereby centres of excellence are

able to use indigenous knowledge management systems (IKMS) and

local material for socio-economic growth and development, including

industrialisation of the space of the proposed blue-green city models.

Notwithstanding the aforementioned, the Citrus fruit manufactured here

brought riches to the city, and Nobhoma Agriculture Research Council,

Research and Development Programmes and Projects complemented by

Universities such as Rhodes, Fort Hare, Walter Sisulu, Nelson Mandela

Metropolitan, Tshwane University of Technology, and Stellenbosch, to

mention but a few, have successfully produced international ideapreneurs,

agriculturalists, engineers, technicians, industrialists, geologists,

archaeologists, plumbers, economists, planners, artists, and other scarce and

critical skills experts and specialists. Students from across Africa and other

continents are drawn to these beautiful university campuses. The University

of Fort Hare is one of the alma maters of many African leaders such as Oliver

Reginald Tambo, Robert Sobukwe, Seretse Khama, Robert Mugabe,

Mangosuthu Buthelezi, and Nelson Mandela wabaThembu.

It is significant that blue and green cities and heritage sites combine various

city models using systematic packing of various scientific paradigms such as

palaeontology, archaeology, geology, astronomy, cosmology, philology,

sociology, anthropology, folkloristics, biology, botany, history, biochemistry,

mathematics and engineering. These disciplines and methodologies are

beautifully packaged to give an aesthetic view of Ntsikana Paradise Cities. In

this context, the local site allows for radically new patterns of environmental

aesthetics to be based on integrated infrastructure investment programmes

with mixture of modern and indigenous knowledge designs to ensure new

interactions to emerge. Furthermore, Ntsikana Paradise Cities have the

power to open-up leeway, loopholes and breathing space in our rigid world.

Through this, integrated rural development agri-business companies will be


empowered using Agri-Village and Incubator interventions with relevant

sectoral partners with the support of SANHRA and the House of Traditional

Leaders in various communities, provinces and regions.

In addition, there are internationally acclaimed research institutions on African

music, English and IsiXhosa Literary Museums, Aquatic Biodiversity Science

Laboratory Centres, Botany Gardens, Liberation Movement Archives, and

exceptional Museums and Libraries for collection of Indigenous Knowledge

Management Systems and modern scientific solutions. This supposedly led

to Ntsikana kaGabha’s Paradise City as a future model of the environmental

aesthetic city to receive international awards in various disciplines by

international credible institutions. The Mtiki Forestry, Nobhoma Agricultural

Research Council and the Rubusana Centre of Excellence in partnership with

both national and international credible academic and research institutions

are continuously carrying on these integrated rural and urban infrastructure

investment programmes. They do so by using modern, state-of-the art

technological designs and systems without collision with the environmental

aesthetics.

Created and artistically constructed using memories, oral stories and

historical connections and symbols, Ntsikana’s Paradise City is a global

environmental aesthetic public mission by world organisations. These

organisations include UNEP, UNESCO and leaders in all continents to

highlight the role played by Ntsikana’s vision of Imbumba yamaNyama in the

19thcentury and combined it with modern aesthetic relational values that are

part of environmental aesthetic paradigm. The Ntsikana Sacred Stone and

Frontier War Monuments in various towns and two metropolitan cities of the

Eastern Cape provide aesthetic and a spiritual panoramic picture, taste,

feeling, smell and sweet melody of these towns and cities with an attractive

landscapes such as Mtiki indigenous trees, Nobhoma Agricultural Products,

mammals and birds.


Having potential world-class transportation services for attracting tourists,

visitors, students, scholars, experts and leaders, the Ntsikana world-class

tourism transport service with various study tour routes is one of the unique

African heritage and tourism routes with global treasurers and landscape

beauty to be testified through inward experience. Travelling using Ntsikana

World Class transport services such as luxurious busses in various liberation

routes, such as Mvezo and other heritage sites and sacred areas, one is

tempted to think that God was in this part of the world when He said, “there

shall be Light”. While thinking this, tour guides imaginatively explain to

tourists, scholars and people’s significant places, themes and memories as

you moved from the Oceans, natural veld areas around grasslands and flora

with dense bushes, rocks, beautiful melodies of the natural wells, and river

valleys that pay tribute to both the Great Kei River and Fish River. The

varieties of habitat accommodate thousands of natural plant and animal

species. Mountains and rocks along liberation routes, Missionary Educational

Centres and Forts are home to many species. The forts and monuments

bring special emotions to those affected and appreciation to visitors of

richness of Ntsikana’s Paradise City and his brave leadership qualities from

oral history and realities of Thwathwa. Ntsikana World Class Transport

Services and study tour routes evoke the glamour of 19th-century thinking

while offering the most extensive environmental aesthetic appreciation of

nature and landscape, using modern, luxurious, state-of-the art services.

Undoubtedly, Ntsikana kaGabha’s Paradise City Model is a comprehensive

exhibition about our humanism and our true aesthetic relational values from

Ntsikana in the 19th century to AbaThembu in 21stcentury under the aesthetic

leadership of AbaThembu bakaSabatha Dalindyebo (Ah! Jonguhlanga),

AmaBonvane bakaOlivier Tambo, and recently to Rolihlahla (Ah! Dalibunga)

kaMandela. Conscious of the rich heritage of the city, EL CONTRALESA and

Imbumba yamaNyama’s initiatives have been urging SANHRA, International

Heritage Council and UNESCO to preserve the Holy or Sacred City of

Ntsikana and its historical, cultural and spiritual buildings. This is in the


interests of conserving our combined and shared rich history and in so doing

able attracts new scholars and investors to make changes to the advanced

blue-green economy and environmental aesthetics.

Agricultural industrialists and farmers using Tsibani Circumcision Schools for

boys and Miselwa Angelina kaQwakanisa Women Centres of Excellence for

girls are part of the aim to drive away frontiers of poverty through on-the-job

training. This initiative is supported by Nobhoma Agricultural Research

Council, Rhodes University, Fort Hare University, Nelson Mandela

Metropolitan University, Walter Sisulu University of Technology, Stellenbosch

University and Tshwane University of Technology (TUT) in advancing

creative arts, while nearby academic colleges complement Mtiki Citrus Fruit

Factory linked to other artisan and scarce skills by various organs of state.

For ensuring success, Ntsikana’s Paradise City is further conceptualised

through IU&RIIP with scientific knowledge that women often have a close

relationship with environmental resources.

7. CONCLUSION AND RECOMMENDATIONS

7.1. Conclusion

As 55 countries in Africa are faced with numerous new complex challenges,

constraints and lack of aesthetic leadership to guide people and citizens on

the road that inevitably lies ahead, delegates in the workshop argued that we

need a well-designed Paradise City. The reason for this is that it should

stimulate (re)industrialisation complemented by tourism, agri-business

programmes, farming, Wildlife Blue and Green Economy: Expansion

Empowerment and Development Programmes for emerging farmers and rural

communities, and rural enterprise infrastructure investment programmes. The

new Recovery Programme is based on NBP in each country in Africa. Three


far-reaching strategies to stimulate growth and development is the use of

IR&UIIP to feed into the NBP informed by the global economic facts that:

All wealthy countries have cities for industrialisation complemented

by high production in green agriculture and farming sectors, and blue

import and exports of goods and services;

Participation of institutions on building and restoring blue and green

economies using PPP model will emerge from socio-economic

progress. Sirayi (2015) strongly argues that a credible, inclusive and

creative team is required with the universities championing action

research and required indigenous knowledge management systems

for skills transfer and further refinement of the NBP;

Through use of a comprehensive NBP and vision to foster real blue

and green planning and development, it is envisaged that blue-green

city models and related business activities will lead to sustainable job

creation and design of large-scale economic interventions between

heritage towns and metropolitan cities. The programmes and related

value-driven projects will create stability, lasting peace and harmony

with the environment. Indeed, the best performing cities excel at

creating efficient local links among industrial producers from different

sectors; and

The 3Es must be supported by a vision on a sustainable building

environment. The city designs must be energy efficient (e4), thereby

able to creatively instil environmental changes.

The need for co-nurturing and co-creating of local space for governance is

succinctly expressed by a former President of the United States of America

when he said:

We here highly resolve that these dead shall not have died in

vain; that this nation, under God, shall have a new birth of

freedom, and that government of the people, by the people, for

the people, shall not perish from the earth” (Abraham Lincoln,

Gettysburg Address, 19 November, 1863)


As part of avoiding ‘extinction’, we need aesthetic leaders to restore aesthetic

relational values by bringing the disappearance of plants and animals to

balance ecosystem if sustainable planning and development can be

managed. It is our collective Godly business, stewardship, trustee, and

custodianship to avoid the apparent extinction of a group of organisms in our

beautiful world. Both animal and plant kingdoms are largely dependent on

their survival from phylum, vertebrate, and chordate mammal called uNtu or

genus Homo. Such aesthetical relational value or business unusual

methodology in this fragile world is critical to be incorporated into planning

and development of future communities, villages, cities, provinces and nation

states under the conceptual framework of Ntsikana Paradise City or future

Ntsikana Paradise Cities.

Under co-creation of governance innovation using IR&UIIP as part of NBP, it

can be concluded that

“The bravest are surely those who have the clearest VISION of

what is before them, glory and danger alike, and yet

notwithstanding go out to meet it” (Gregory Stock, 2002,

former advisor to former President Clinton on the

biotechnological challenges of the 21stcentury)

It has been further noted that

“Inspiring leaders are not just born to the role. They are born,

then made, and sometimes unmade by their own actions. A

leader who is not in tune with the followership will become a

leader in limbo” (Khoza, 2011:3).

In short, in our fragile world, technical skills and S.P.AC.E. competencies are

not enough to equip leaders to co-create governance innovation and

partnerships. Being able to build aesthetic relational values between nations

and ecosystems and influence other leaders, citizens, community champions,

managers and officials are key quality characteristics, and traits for aesthetic

and inspiring leaders. From APDF, it appears that Ixhorha (Hole-in-the-Wall),


Mvezo and Thwathwa have rich heritage, liberation routes, and spiritual

attachments to be designed paradise city models and blue-green city models

by in UNESCO and Global UNEP flagship programmes which will be new

cities designed and constructed based on three key economic drivers,

namely, productivity, inclusivity and resilience in democratic [South] Africa.

7.2. Recommendations

It is recommended that DAC, DEA, SANHRA, UNEP, UNESCO, and various

international development agencies must fund this NBP (2015-2064) using

RI&UIIP to Restore and Hold Aesthetic Relational Values. Through this NBP

and related interventions, it is hoped that the following outputs will be

achieved:

Prioritisation of Integrated Rural and Urban Infrastructure Investment

Programmes (IR&UIIP) for promoting “Home of Legends Heritage

Sites”, A Wildlife Green Economy: Expansion Empowerment and

Development Programmes (WREEED) by Department of

Environmental Affairs (DEA), and Department of Tourism leading

tourism routes and sites whereby the Department of Art, and Culture

and its agent called SANHRA will be a custodian of heritage and

culture programmes and interventions using African intellectual

thinking as represented by Imbumba yamaNyama (1891) to

consolidate Ntsikana kaGabha Legacy to the current modern legacy

of our international icons such as Albert Luthuli, Mangaliso Sobukwe,

Steve Bantubonke Biko, Oliver Tambo, and Nelson Mandela”. The

Kingdom Workshops with international and continental experts for

best practices will lead to a Sustainable Action Plan (SAP) and proper

feasibility study using Eastern Cape sectoral plans such Spatial

Planning, Water Master Plan, Energy and Renewal Alternative Plans,

Tourism Master Plan and Heritage Site Integrated Master Plan into a

Nation Building Plan (NBP) rooted in aesthetic relational values and

blue-green economy;


Best Practices from Latin America, Palestine, South Korea, and other

African Kingdoms on Paradise City Models will be documented to

feed into what Honourable Premier of the Eastern Cape, His

Excellence, Mr. Phumulo Masualle called “heritage strategy towards

social cohesion” (2015:26-27). In Southern Africa, we have an old

Kingdom of Mapungubwe (1075–1220). This pre-colonial state in

Southern Africa located at the confluence of the Shashe and Limpopo

rivers, south of Great Zimbabwe. The kingdom was the first stage in a

development that would culminate in the creation of the Kingdom of

Zimbabwe in the 13thcentury, and with gold trading links to Rhapta

and Kilwa Kisiwani on the African east coast. The Kingdom of

Mapungubwe lasted about 70 years, and at its height its population

was about 5000 people. Additionally, in South Africa, we have strong

and well established kingdoms such as the Royal Bafokeng Nation at

Phokeng, near Rustenburg under Kgosi (King) Leruo Molotlegi. The

Royal Bafokeng Kingdom is good example of modern kingdoms with

advance infrastructure (FIFA Accredited Royal Bafokeng Stadium)

and formal contractual agreements with Platinum mining sector on

economic benefits of the Kingdom from its natural resources. Another

exciting heritage site is called Nada Heritage which is the Colorado

branch of the Spiritual Life Institute established 1982;

Submission of Ntsikana kaGabha Paradise City as part of Global

Environmental Public Commission by United Nations and International

Heritage Council with the support of DAC, DEA, SANHRA and

CONTRALESA. This will ensure, inter alia, that community citizens in

these historical and heritage sites are active participants and

ideapreneurs for sustainable job creation whereby land is optimally

used for production and blue-green economy products;

Ntsikana Paradise City Models as part of UNEP and Global

Environmental Public Commissions for Blue-green Economy to

include Mvezo (AbaThembu) and Thwathwa as International Heritage

Sites by International Heritage Councils not only to fulfil Ntsikana


kaGabha’s prophecy in the 19thcentury , but also to consolidate

democracy and human rights championed by international icons such

as Albert Luthuli, OR Tambo, Steve Biko, and Nelson Mandela;

Workshops with experts must be followed with sectoral departments

and ministries in Africa, SANHRA, UNEP, UNESCO, CONTRALESA,

Imbumba yamaNyama and House of Traditional Leaders Plans and

Priorities to ensure Access to Land for Development and Sanctioning

of the 2015-2064 NBP by stakeholders whereby co-funding models

will be developed and consolidated into a feasibility study. This

feasibility study will lead to a bankable Paradise City Business Plans

between 2015 and 2064 covering both Frontier War Province

metropolitan cities and heritage towns as pilot programmes;

Workshops with Imbumba yamaNyama and CONTRALESA on

Aesthetic Planning and Development, Developing and Writing Blue

and Green Bankable Business Plans, and Energy, Water and

Agricultural Governance, and Aesthetic Leadership short courses are

required, leading to a global Ntsikana kaGabha Heritage Festival on

the 24th September each year. An Inter-Ministerial Task Team is

required to brand the proposed workshops to ensure Public Private

Partnership (PPP) models using our experience of Mthengenya and

Associates (Pty) Limited and Stellenbosch University: School of Public

Leadership working with international development agencies, think

tanks such as EURAC Research, Centre for Constitutional Rights,

UNESCO, UNEP, World Bank, New Partnership for Africa (NEPAD)

Infrastructure and Indaba Conferences with international experts,

specialists and leaders;

The need for Guideline or Manual was expressed by 30 delegates in a

two Day Workshop with Imbumba yamaNyama and CONTRALESA at

Regent International Hotel, East London on the 17-18 November 2014

As advised by Ntsikana kaGabha, unity is our strength and therefore a

synergism between Ntsikana kaGabha Paradise City and celebration

of South African Heritage Day on the 24thSeptember each year must


be linked to the Historic Liberation Routes such as Mvezo to honour

Dr Nelson Rolihlahla Mandela’s legacy in line with Ntsikana prophetic

message to his followers in the 19th century, cited by Mr. Andile Mtiki

kaNobhoma (2014) above;

Ixhorha (Hole-in-the-Wall) must be included to represent blue cities in

the coastal S.P.A.C.E. or landscape of Eastern Cape,

Departments of Environmental Affairs (DEA),and Arts and Culture

(DAC) and SANHRA through its MOUs with various Sector Education

and Training Authorities (SETAs), SOEs, DFIs, sectoral departments,

and International Development Agencies can start to fund Youth

Indaba on Blue-Green Economy Models in June each year to be held

in Eastern Cape as part of Ntsikana kaGabha Global Heritage Festival

on the week of 24thSeptember each year;

The Youth Indaba must be guided by CONTRALESA and Imbumba

yamaNyama Aesthetic Leadership and Co-creating Governance

Innovation Programmes in April and May each year to come up with a

clear Sustainable Plan of Action (SAP) to include best practices from

other Kingdoms using North-South and South-South Methodologies

as aforementioned;

The 24thSeptember each year to be used to celebrate Ntsikana

kaGabha Paradise City Models in partnership with the Office of the

Presidency, African Union (AU), Pan African Parliament, UNEP,

UNESCO, International Heritage Council, SANHRA and relevant

ministries in various countries for best practice purposes;

Through Inter-Ministerial Task Team, an annual communication

strategy must be developed by April and May each year to restore

aesthetic relations and implementing sustainable programmes and

projects for socio-economic growth and restoring and balancing

ecosystem through aesthetic leadership and management; and

Leadership programmes with both traditional leaders and local

champions for the programmes to be implemented to ensure

readiness and inclusive participation of communities.


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