Emma van der Walt is a pastor, mother and wife, and woman of God. She is also the fearless founder of the nonprofit organisation, Brave to Love. They tackle the dark world of sex trade and human trafficking head on to rescue young women from the clutches of evil. These girls are then lovingly cared for and guided as they embark on their new beginnings.

Emma and her team work side by side with local and international law enforcement agencies. Together they combat human trafficking and slavery to uncover the corruption and immense suffering that goes on behind closed doors.

This is her story and the shocking tales of the lucky ones who survive to escape the hell of human trafficking.

She was confident, beautiful and financially secure. When she arrived in London with her daughter the future looked bright and she was hoping for a lasting, mature relationship. But within days, things started to go wrong. Was he manipulating her? Maybe it was all in her head? She started a diary, evidence to reassure herself that she wasn’t going mad. This is the true story of a strong, independent woman's descent into abuse, and how she eventually escaped.

Never have seven people been so hunted. By assassins. By journalists and lawyers in search of the truth and then TRC investigators wanting justice for the victims’ families.

In 1986, seven young men were shot and killed by police in Gugulethu in Cape Town. The nation was told they were a ‘terrorist’ MK cell. An inquest followed, then a dramatic trial in 1987 and another inquest in 1989. Finally, the fact that Eugene de Kock’s Vlakplaas unit plotted and drove the operation was revealed at the Truth and Reconciliation ten years after the murders but Vlakplaas’s real agenda remained shrouded in mystery.

Hunting the Seven tells the story of the hunt for the truth of the Gugulethu Seven in cinematic style. It took a decade to get to the bottom of the killings.

Sifting through the evidence and original interviews with those involved, Roos-Muller reveals that it was Vlakplaas’s only operation in the Western Cape and an elaborate state-sanctioned snuff movie designed to keep the money rolling into the death squad’s slush fund.

The post-school education and training system in South Africa has been the focus of much attention since the establishment of the Department of Higher Education and Training in 2009. In the context of deepening inequality, poverty and unemployment, the need for a humanising, liberating and critical approach to learning and pedagogy in post-school education is becoming urgent. The rural and urban voices that speak in this book tell us that the current system is out of touch with the ways in which they are making a life.

Learning for Living challenges policy makers, researchers, educators and civil society organisations to think critically about the relationship between post-school education and the world of work, and about how to transform the post-school system to better serve the needs and interests of rural and urban communities. It issues a call to action, and proposes key principles to inform an alternative vision of post-school learning.

With prose like jazz – thrilling, mysterious, playful – Oyama Mabandla excavates the values that created a steady flow of pioneering South Africans under impossible conditions.

Can these values, maligned in 1994, be recaptured and set South Africa on its best trajectory?

This is the most urgent book ever to appear from the pen of cultural icon Koos Kombuis.

Sometimes, when he is in an irreverent mood, Koos writes under the fun-filled pseudonym ‘Joe Kitchen’.

This time around, though, he is deadly serious.

“The Death of History” is a climate change diary. When Koos started writing it more than two years ago, he did not intend for it to be published as a book, but the longer he continued writing, the more he became aware of the urgency of sharing his message with the world.

In short, “The Death of History” is a warning to all of humanity that must be heeded NOW.

Martina Dahlmanns, the daughter of parents who grew up in the shadow of post-war Germany, an adoptive mother of children who are black, and a member of a dialogue group of black and white women, urgently questions the very depths of what it means to be white in South Africa today. Her deeply personal memoir is unsettling because of what it reveals simultaneously about the enduring impact of inherited privilege and the repercussions of disadvantage

Her book is unsettling, precisely because of what it reveals simultaneously about the enduring impact of inherited privilege and the repercussions of disadvantage. But it is Dahlmanns’ dialogue with Tumi Jonas—whose own reflections appear in the last section of the book—that reveals so much of what’s possible, yet potentially destructive, in relationships between black and white South Africans today.

Why do these large financial institutions with hundreds of billions on their books fail out of the blue? What role do central banks play in these dramatic failures? How can the global financial system be reformed to be more resilient, and what path should South Africa take?

In a world where banks are perceived as unshakeable fortresses, there is a worrying truth that lies just beneath the surface: banks are far more fragile and fail more frequently than we choose to believe.

In the US alone, more than 560 banks have failed since the turn of the century. In South Africa, the collapse of Saambou in 2002 sparked the A2 Banking Crisis, which saw half the country’s banks deregistered in the aftermath. In 2023, the high-profile failures of Silicon Valley Bank, First Republic Bank, Signature Bank and Credit Suisse dominated global headlines and set off waves of panic across the international banking landscape.

What happens when death becomes the ultimate marker of one’s commitment to one’s freedom? What happens when the opposite of freedom is not unfreedom but death, not slavery but mortality? How are we to think of the right to life when a political demand for dignity and honor might be more important than life itself?

Dying for Freedom explores these questions by drawing on archival evidence from South Africa to show how death and conflicting notions of sacrifice dominated the struggle for political equality in that country. This political investment in death as a marker of commitment to the anti-apartheid struggle encouraged a masculinist style of politics in which the fight for freedom was seen and understood by many activists as a struggle literally for manhood. This investment generated a notion of political sacrifice so absolute that anything less than death was rendered suspect. More importantly, it resulted in a hierarchy of death whereby some deaths were more important than others, and where some deaths could be mourned and others not.

This highly original account of the necropolitics of the liberation struggle will be of interest to students and scholars throughout the humanities and social sciences and to anyone interested in South Africa.

What is it like to be born dirt-poor in South Africa? Clinton Chauke knows, having been raised alongside his two sisters in a remote village bordering the Kruger National Park and a squatter camp outside Pretoria. Clinton is a young village boy when awareness dawns of how poor his family really is: there’s no theft in the village because there’s absolutely nothing to steal. But fire destroys the family hut, and they decide to move back to the city. There he is forced to confront the rough-and-tumble of urban life as a ‘bumpkin’.

He is Venda, whereas most of his classmates speak Zulu or Tswana and he has to face their ridicule while trying to pick up two or more languages as fast as possible. With great self-awareness, Clinton negotiates the pitfalls and lifelines of a young life: crime and drugs, football, religion, friendship, school, circumcision and, ultimately, becoming a man. Throughout it all, he displays determination as well as a self-deprecating humour that will keep you turning the pages till the end.

Clinton’s story is one that will give you hope that even in a sea of poverty there are those that refuse to give up and, ultimately, succeed.

A Manifesto For Social Change is the third of a three-volume series that started seven years ago investigating the causes of our country’s – and the continent’s – development obstacles.

Architects of Poverty: Why African Capitalism Needs Changing (2009) set out to explain what role African elites played in creating and promoting their fellow Africans’ misery. Advocates for Change: How to Overcome Africa’s Challenges (2011) set out to show that there were short-term to medium-term solutions to many of Africa’s and South Africa’s problems, from agriculture to healthcare, if only the powers that be would take note. And now, more than 20 years after the advent of democracy, we have A Manifesto For Social Change: How To Save South Africa, the conclusion in the ‘trilogy’.

This book started its life as Gridlocked, but through the process of research undertaken by Moeletsi and Nobantu it has evolved into a different project, a manifesto that identifies some of South Africa’s key problems and what is required to change the country’s downward trajectory.

Can racism and intimacy co-exist? Can love and friendship form and flourish across South Africa’s imposed colour lines?

Who better to engage on the subject of hazardous liaisons than the students with whom Jonathan Jansen served over seven years as Vice Chancellor of the University of the Free State. The context is the University campus in Bloemfontein, the City of Roses, the Mississippi of South Africa. Rural, agricultural, insular, religious and conservative, this is not a place for breaking out. But over the years, Jansen observed shifts in campus life and noticed more and more openly interracial friendships and couples, and he began having conversations with these students with burning questions in mind.

Ten interracial couples tell their stories of love and friendship in their own words, with no social theories imposed on their meanings, but instead a focus on how these students experience the world of interracial relationships, and how flawed, outdated laws and customs set limits on human relationships, and the long shadow they cast on learning, living and loving on university campuses to this day.

African Accountability: What Works And What Doesn't focuses on political and social aspects to assess the current state of governance and accountability in Africa. Rather than choosing an Afro-optimistic or Afro-pessimistic approach, both of which have been prominent since the start of the 21st century, this book tries to adopt a balanced, Afro-realistic view, giving credit where it is due, while also pointing out deficient areas that need improvement.

This edited volume brings to the fore cutting edge analysis on the contemporary African governance and accountability landscape by focusing on both continental institutions (including the African Peer Review Mechanism, African Charter on Democracy Elections and Governance, and the African Union) well as domestic ones (parliaments, ombudsmen and electoral commissions).

Theories For Decolonial Social Work Practice In South Africa is a local book critically presenting social work theories that are suitable for decolonial and developmental generalist practice in the Global South. The choice of theories included in this book is informed by the lived experiences of South Africans in a multicultural, post-colonial, post-apartheid society.

The book sees the goal of social work as effecting transformation and liberation, through the implementation of the developmental approach, and by drawing on decolonial and African concepts. It supports social workers in working toward this goal by stimulating critical reflection and disrupting taken-for-granted beliefs and practices. It guides readers to work with client groups across the micro-mezzo-macro continuum in such a way that they are empowered to develop agency, thereby affirming the basic values of social justice and human dignity.

Theories For Decolonial Social Work Practice In South Africa is suitable for social work education and the in-service training of qualified social workers, child and youth care workers and community development practitioners. In addition, the book will be of interest to social work academics and researchers because of its unique decolonial and African approach to Global North theories, and its contribution to the development of Global South theories.

Born in Qqeberha in the 1990s, popular Aids activist Nozibele Mayaba’s upbringing was one of struggle and strife. She was raised by the tough hand of her mother in the confines of a strict Christian household. Nozibele strove to be the “good girl” that everyone adores to win her mother’s approval and the affection of her absent father.

She lived by the book and was steered by her faith. Hers becomes a life of firsts. She is the first person in her family to travel overseas. The first to graduate from university. It is also her first love, with his infectious smile that infected her with HIV.

This diagnosis throws her life into disarray. Fearing stigma and feeling the need to maintain her “good girl” image, she kept her status a secret. However, she soon succumbed to depression. It is in the aftermath, when she picks up the broken pieces of her life that she finds purpose in all the pain she has endured.

She went public with her story in a video that when viral and launched her onto a new path. Nozibele, who has since gotten married and recently became a mother, has made it her mission to hold open conversations about her journey living with HIV.

Told with gut wrenching honesty, Nozibele is at her most vulnerable in this brave account about what it means to live and love beyond HIV.

In 1990 two South African mothers were faced with an impossible choice, one that no mother should ever have to make. Should they surrender the child they had lovingly raised in order to get back the baby they had given birth to?

Megs Clinton-Parker and Sandy Dawkins chose nurture over nature, simply unable to give up their two-year-old sons who were switched at birth at an East Rand hospital. Instead they decided to try to make their strange relationship work, although they lived in different cities, 500km apart. And they decided to sue the South African state, whose negligence had altered the fates of two families forever. Robin Dawkins and Gavin Clinton-Parker grew up living each other’s lives, brothers-but-not-brothers, acutely aware that their mothers’ hearts were torn.

Unable to escape the consequences of the swap, Robin decided at the age of 15 that it was time to claim what was rightfully his, adding a further twist to this bitter saga.