The 28 Gangsters: The History, Hierarchy and Culture of the Numbers Gang

Disclaimer: This guide is provided for informational purposes only. We do not condone or support the activities of criminal organisations or violence.

The 28 gangsters are one of the three major divisions within South Africa’s Numbers Gang. Their history is tied to prison life, mining folklore and the complicated relationship between correctional facilities and street gangs.

For many people outside the prison system, the Numbers Gang can seem like a collection of names and numbers with little obvious logic. Within the organisation, those numbers represent an elaborate social order. Rank, language, tattoos, rituals and rules all communicate where a person belongs.

The 28s have traditionally occupied a fighting and enforcement role within this structure. They are associated with the bloodline of the Numbers Gang and with the protection of the wider organisation. Their traditional sphere is also linked to the night or sundown period.

The 28s have historically been particularly prominent in Western Cape prisons. Pollsmoor has been closely associated with the group, although control between the 26s, 27s and 28s has changed from one prison and period to another.

Understanding the 28 gangsters therefore requires more than looking at the number itself. Their identity has developed through a mixture of history, mythology and prison tradition, while later connections with street gangs have altered the organisation in ways that older members themselves have questioned.

What do the 28s represent?

The traditional identity of the 28 gangsters is associated with:

• Fighting within the prison environment
• Enforcement of gang authority
• Soldiers and protection
• Regulation of sexual activity within the Numbers system
• The night or sundown period
• The figure of Nongoloza
• Gold and blood
• Silver and private roles
• Military-style ranks and imagined uniforms
• Tattoos and hand signs
• Sabela, the coded language of the Numbers Gang

The 28s are also traditionally described as the fighters and enforcers within the wider Numbers system. Their position has its own internal hierarchy, while communication with the 26s generally takes place through the 27s.

The story of Nongoloza

The origins of the Numbers Gang are connected to the mining environment around Johannesburg during the late nineteenth and early twentieth centuries. Its founding story combines historical figures with mythology that became part of the organisation’s culture.

Three figures are traditionally associated with the early Numbers story:

• Paul Mabazo, also known as Pou or Nkulukud
• Nongoloza or Skoloza
• Nkilikijaan or Ncxaki

The group was also associated with the name Ninevites, linked to the biblical city of Nineveh.

Nongoloza occupies a central position in the identity of the 28s. According to the traditional account, Nongoloza and Nkilikijaan were initially connected before their relationship broke down. Their separation became part of the mythology behind the 28 and 27 divisions.

This story also helps explain the three-finger sign associated with the Numbers Gang. The three fingers represent the three founding figures. Later accounts connect the removal of fingers with the formation of the separate 27 and 26 divisions.

The two sides of the 28 structure

The 28 organisation is traditionally divided into two broad lines.

The silver or private line is associated with lower-ranking members and sexual roles. It includes positions that oversee probation members, internal discipline and other responsibilities within the private side.

The gold or bloodline is associated with fighting, protection and military-style duties. Members in this branch have roles connected to guarding the camp, enforcing rules and taking part in conflicts.

The terms gold and silver are linked to the group’s mining mythology. They also provide a way to understand how the organisation separates different duties and positions.

A hierarchy built around rank

The internal structure of the 28s includes numerous ranks. These positions are not simply titles. Each one has a particular role within the organisation.

The private line includes positions such as:

• Probation members
• Silver 2
• Silver 1
• Goliat 2
• Goliat 1 or Makubani
• Landros
• Magistrate or Stamp
• Mabalang
• Nyanga 1
• Inspector or Glas
• Charlie or Sif
• Nozala or Mamzala

The bloodline has its own hierarchy, including:

• Soldier
• Sergeant 2
• Sergeant 1
• Captain 2
• Jim Crow, Lieutenant or Germiston
• Captain 1, Wireless or Draad 1
• Inspector 1 or Glas 1
• Colonel or Oemkhoni
• General, Oemsasa or Blacksmith
• Judge
• Lord

These titles give the 28 system an elaborate military and administrative character.

Senior ranks and their responsibilities

The Soldier is associated with guarding the 28 camp and responding to threats. The role also connects with the fighting function of the bloodline.

The Sergeants have responsibilities linked to recruitment, training, inspections and discipline.

Jim Crow, also known as Lieutenant or Germiston, has a central communication role. Information passes through this position between different parts of the camp. The position also has responsibilities that span both the silver and blood lines.

The Captain 1 is associated with intelligence gathering and investigation. The role includes monitoring other gangs, non-gang members and officials.

The Colonel is associated with the rules of the 28s and oversees the camp. The position also keeps records of members and contributes to decisions made at the highest level.

The General has a senior role within the bloodline and is connected with the Twelve Points. The Judge deals with severe internal judgements, while the Lord is associated with the symbolic blood pot.

28 gangsters and their internal rules and organisation

The 28 system operates around an internal body of rules commonly referred to as the Makhulu book. These rules govern behaviour, discipline, membership and relations between different ranks.

The organisation has procedures for investigating accusations, hearing cases and imposing punishment. This gives the 28s an internal legal structure that operates separately from the formal correctional system.

The Twelve Points

The Twelve Points form a senior decision-making body within the organisation. For the 28s, the listed positions include Inspector 1, Mabalang 1, Colonel, Nyanga 1, General and Judge 1.

The group deals with matters such as:

• Discipline
• Recruitment
• Internal conduct
• Sentencing
• Serious disputes
• Organisational policy

The Twelve Points can therefore be viewed as both a governing and judicial structure within the Numbers system.

Juries and different member groups

The organisation also divides members into several categories known as juries.

These include frontline juries, school juries, office juries, condemn juries, farm juries, stemela juries and case juries.

Each category relates to a particular status or responsibility. For example, school juries relate to training, while farm juries are associated with older members who have moved away from active participation.

Seeko and communication

The Seeko is a daily meeting involving senior representatives. It provides a channel for exchanging information between the 28s, 27s and 26s.

The 28s traditionally deal with the night period, while the 27s have a mediating role between the 28s and 26s. Information from the different periods is passed between the groups through this structure.

This process is referred to as baliza.

The 27s therefore occupy a particularly important position in communication. The 28s do not normally communicate directly with the 26s through this system.

Cell and courtyard arrangements

The material describes separate areas for the different Numbers groups inside cells and courtyards.

Within cells, 26 and 27 members are associated with the right side, while 28 members occupy the left. In courtyards, the 26 and 27 sides are associated with sunrise or the eastern side, while the 28s are linked to sundown or the western side.

The 27s occupy the middle area in their role as mediators.

28 gangsters tattoos and what their symbols represent

28 gangster tattoos form a major part of the group’s identity system. Tattoos can indicate affiliation, rank, status, achievements and membership. They also provide a visual record of the organisation’s history and internal culture.

The Numbers Gang refers to tattoos through terms such as brandmerk, tjappies and stamps.

For members, a tattoo can communicate information to others within the gang. False claims about tattoos or gang status can result in severe punishment.

Common 28 gangster tattoos

Symbols associated with the 28s include:

• The open book or Makhulu book
• A cross or crossroads
• A sunset
• Roman numerals representing 28
• The three-finger sign
• Eight-point stars
• Two swords
• Mining tools
• An African shield and spears
• Death row imagery
• Firearms
• Sexual imagery
• MUM and DAD
• Ntshonalanga
• Rank-specific stars

The eight-point star is particularly associated with the 28s. The 26s and 27s are associated with six-point stars.

Mining tools

Mining imagery connects the organisation with its historical association with Johannesburg’s mining environment.

Tools also have a symbolic connection with searching the bush for recruits.

The cross and crossroads

The cross associated with the 28s is not presented as a Christian symbol. It refers to the crossroads connected with the story of Nongoloza and Nkilikijaan and their journey towards the mines.

The four directions have their own symbolic geographical associations.

The open book

The open book represents the Makhulu book and the rules of the organisation. Its Bible-like appearance is connected with the idea of protecting or concealing the gang’s internal knowledge.

The sunset

The sunset is one of the strongest visual symbols associated with the 28s. It connects to their traditional association with the night period.

Eight-point stars

Stars indicate rank and seniority. The number and placement of stars can identify particular positions.

Two stars on each shoulder are associated with a Landros, while six stars are associated with an Inspector.

MUM and DAD

The phrase MUM and DAD has a specific meaning within the 28 system. It is not simply a reference to a member’s parents. The supplied material gives the phrase as “Men Use Men Day after Day”.

Death row and firearm imagery

A death-row symbol can indicate a lengthy prison sentence and commitment to the gang.

A firearm tattoo can indicate senior status and may also point towards a connection with a street gang.

Sexual imagery also features in the 28 tattoo system and is connected with the group’s sexual reputation and intimidation of new prisoners.

28 gangster language and the role of Sabela

28 gangster language forms part of the wider Sabela system used by the Numbers Gang. Sabela developed from language associated with South African mining and later became established inside prisons.

It served as a coded means of communication that could keep conversations from being understood by prison officials.

For 28 gangsters, Sabela has several functions. It identifies members, communicates orders, demonstrates rank and helps preserve the organisation’s internal culture.

Why Sabela is central to identity

Speaking Sabela demonstrates knowledge of the Numbers system. It can indicate a person’s affiliation and position within the organisation.

The supplied material identifies Temba and Mgobi as teachers of Sabela for the 28s.

The language also extends beyond individual prisons. It has been used to maintain communication between correctional facilities and between prison-based groups and street gangs.

The uvugu

The uvugu is an identification recital through which a recruit demonstrates knowledge of the organisation and their place within it.

The 28 version differentiates between the silver and gold lines. A member’s recital therefore identifies the branch to which they belong as well as their rank.

28 gangsters, recruitment and initiation

Recruitment has traditionally been central to maintaining the Numbers Gang.

The material describes two broad routes into the organisation: recruitment inside correctional facilities and recruitment connected to street gangs outside prison.

Traditional recruitment includes screening, questioning and training. A recruit may first need to demonstrate loyalty and usefulness to the camp.

Training covers areas such as:

• Gang history
• Rules
• Sabela
• Rituals
• Respect for senior members
• Organisational roles
• Ceremonial conduct
• Gang terminology
• Identity practices

The recruitment process also involves checking for existing gang tattoos and assessing the recruit’s background.

Why people join

Accounts within the supplied material identify several motivations for Numbers Gang membership.

These include:

• Protection
• Safety
• Friendship
• Recognition
• Status
• Material benefits
• Power
• Protection from other gangs

For people outside the Numbers system, the prison environment can involve vulnerability to pressure, theft and coercion. The motivations recorded for joining therefore exist within a broader prison environment where gang membership can affect personal security and social status.

28 gangsters, street gangs and the changing prison connection

The relationship between the Numbers Gang and street gangs has become increasingly interconnected.

Several street gangs are identified as having links with the 28s, including the Terrible Josters, Mongrels, G-units, Firm, Mobsters and Junior Mafias.

The connection became more pronounced from the 1990s onwards.

The Firm and Americans conflict

The conflict between the Americans and Firm provides one example of street gang disputes extending into Pollsmoor.

During the 1994 and 1995 period, the Americans were associated with the 26 and 27 side, while Firm was associated with the 28s. Gang identity was expressed through flags, slogans, hand signs and colours.

Recruitment from street gangs

Some senior Numbers members regard the 28 and 27 divisions as having an origin outside prison and therefore accept a historical basis for street recruitment.

However, traditional recruitment from street gangs was expected to receive approval from senior Numbers structures.

Communication between prison and street gangs has been supported by Sabela, mobile phones, money, drugs, shared rituals and members returning to street gangs after release.

“Corrupting the Number”

Older members have expressed concern about people claiming Numbers identities without going through traditional initiation.

This has been described as “corrupting the Number”. The concern is that people can enter prison with claimed ranks and knowledge of Sabela without having gone through older initiation practices.

The related term “half-baked” 28s refers to people who gain a Numbers identity outside prison and later present themselves as fully initiated members.

These developments reflect tension between older prison traditions and newer forms of street-based recruitment.

The changing 28 culture

The traditional organisation has been influenced by developments outside prison.

The material identifies several pressures:

• Street gang involvement
• Drug markets
• Money
• Mobile phones
• External recruitment
• Members gaining rank outside prison
• Changing criminal markets

Street gangs have adopted elements associated with Numbers culture, including hierarchy, ranks, Sabela, tattoos and internal discipline.

At the same time, street gangs have introduced their own financial networks, drugs, recruitment patterns and criminal-market pressures into the prison environment.

This means the 28s can no longer be understood solely through their traditional prison structure.

What happens when members leave prison?

The prison and street environments remain connected after release.

Accounts describe former Numbers members returning to street gangs, receiving a welcome from associates and maintaining connections with their previous networks.

Reported forms of support include contact with street gangs, access to drugs for resale, firearms for protection and continued adherence to gang codes.

This connection helps explain why Numbers Gang culture can extend beyond correctional facilities and influence gang structures in communities outside prison.

The traditional 28 system in context

The 28s have a complex organisational system that combines mythology, rank, rules, coded communication, tattoos and internal authority.

The traditional structure includes:

Area	Role within the 28 system
Bloodline	Fighting, protection and enforcement
Silver line	Private roles and sexual functions
Sabela	Coded communication and identity
Tattoos	Affiliation, rank and status
Makhulu book	Rules and internal law
Twelve Points	Senior decision-making
Seeko	Daily communication between senior representatives
Uvugu	Identification and demonstration of rank
Soldiers	Camp protection and fighting duties
Street connections	Recruitment and organisational links outside prison

This structure also helps explain why the 28s have maintained a strong identity across generations of prison membership.

Why the 28s remain part of South Africa’s gang history

The history of the 28s is tied to South Africa’s mining history, prison culture and the development of organised gang structures.

Their identity has traditionally centred on the mythology surrounding Nongoloza, a strict hierarchy and a set of symbols that communicate membership and rank.

At the same time, the organisation has changed as its relationship with street gangs has grown. Traditional initiation practices have faced pressure, some members have acquired ranks outside prison and newer technologies have altered communication between prison and street networks.

The result is a 28 system that retains many traditional features while operating within a much broader criminal environment.

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