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▪ An Overview of South Africa
▪ Languages of South Africa
▪ The Anglo-Zulu Wars and the destruction of the Zulu kingdom 1879 -1896
HISTORY OF SOUTH AFRICA
The early inhabitants
There seems to be general agreement among scholars that humankind had its earliest origins in Africa. South Africa is rich in fossil evidence of the evolutionary history of the human family, going back several million years.
The discovery of the skull of a Taung child in 1924; discoveries of hominid fossils at Sterkfontein caves, a world heritage site; and the ground-breaking work done at Blombos Cave in the southern Cape, have all put South Africa at the forefront of palaeontological research into the origins of humanity. Modern humans have lived in the region for over 100 000 years.
The small, mobile bands of Stone-Age hunter-gatherers, who created a wealth of rock art, were the ancestors of the Khoekhoe and San of historical times. The Khoekhoen and San (the “Hottentots” and “Bushmen” of early European terminology), although collectively known as the Khoisan, are often thought of as distinct peoples.
The former were those who, some 2 000 years ago, adopted a pastoralist lifestyle herding sheep and, later, cattle. Whereas the hunter-gatherers adapted to local environments and were scattered across the subcontinent, the herders sought out the pasturelands between modern-day Namibia and the Eastern Cape, which, generally, are near the coast.
At around the same time, Bantu-speaking agropastoralists began arriving in southern Africa, bringing with them an iron-age culture and domesticated crops. After establishing themselves in the well-watered eastern coastal region of southern Africa, these farmers spread out across the interior plateau, or “highveld”, where they adopted a more extensive cattle-farming culture.
Chiefdoms arose, based on control over cattle, which gave rise to systems of patronage and hence hierarchies of authority within communities. Cattle exchanges formed the basis of polygamous marriage arrangements, facilitating the accumulation of social power through control over the labour of kin groups and dependants.
Metallurgical skills, developed in the mining and processing of iron, copper, tin and gold, promoted regional trade and craft specialisation. At several archaeological sites, such as Mapungubwe and Thulamela in the Limpopo Valley, there is evidence of sophisticated political and material cultures, based in part on contact with the East African trading economy. These cultures, which were part of a broader African civilisation, predate European encroachment by several centuries. Settlement patterns varied from the dispersed homesteads of the fertile coastal regions in the east, to the concentrated towns of the desert fringes in the west.
The farmers did not, however, extend their settlement into the western desert or the winter-rainfall region in the south-west. These regions remained the preserve of the Khoisan until Europeans put down roots at the Cape of Good Hope.
Currently, aided by modern science in uncovering the continent’s past, which forms part of the African Renaissance, South Africa is gaining a greater understanding of its rich precolonial past and African polities and achievements that were to be disrupted and all but hidden from sight in the period that followed.
The early colonial period
Portuguese seafarers, who pioneered the sea route to India in the late 15th century, were regular visitors to the South African coast during the early 1500s. Other Europeans followed from the late 16th century.
In 1652, the Dutch East India Company (VOC) set up a station in Table Bay (Cape Town) to provision passing ships. Trade with the Khoekhoe(n) for slaughter stock soon degenerated into raiding and warfare.
Beginning in 1657, European settlers were allotted farms by the colonial authorities in the arable regions around Cape Town, where wine and wheat became the major products. In response to the colonists’ demand for labour, the VOC imported slaves from East Africa, Madagascar, and its possessions from the East Indies.
By the early 1700s, the colonists had begun to spread into the hinterland beyond the nearest mountain ranges. These relatively independent and mobile farmers (trekboers), who lived as pastoralists and hunters, were largely free from supervision by the Dutch authorities.
As they intruded further upon the land and water sources, and stepped up their demands for livestock and labour, more and more of the indigenous inhabitants were dispossessed and incorporated into the colonial economy as servants.
Diseases such as smallpox, which was introduced by the Europeans in 1713, decimated the Khoisan, contributing to the decline of their cultures. Unions across the colour line took place and a new multiracial social order evolved, based on the supremacy of European colonists. The slave population steadily increased since more labour was needed.
By the mid-1700s, there were more slaves in the Cape than there were “free burghers” (European colonists). The Asian slaves were concentrated in the towns, where they formed an artisan class. They brought with them the Islamic religion, which gained adherents and significantly shaped the working-class culture of the Western Cape. Slaves of African descent were found more often on the farms of outlying districts.
In the late 1700s, the Khoisan offered far more determined resistance to colonial encroachment across the length of the colonial frontier. From the 1770s, colonists also came into contact and conflict with Bantu-speaking chiefdoms. A century of intermittent warfare ensued during which the colonists gained ascendancy, first over the Khoisan and then over the Xhosa-speaking chiefdoms to the east.
It was only in the late 1800s that the subjugation of these settled African societies became feasible. For some time, their relatively sophisticated social structure and economic systems fended off decisive disruption by incoming colonists, who lacked the necessary military superiority.
At the same time, a process of cultural change was set in motion, not least by commercial and missionary activity. In contrast to the Khoisan, the black farmers were, by and large, immune to European diseases. For this and other reasons, they were to greatly outnumber the whites in the population of white-ruled South Africa, and were able to preserve important features of their culture. A spate of state-building was launched beyond the frontiers of European settlement.
Perhaps because of population pressures, combined with the actions of slave traders in Portuguese territory on the east coast, the Zulu kingdom emerged as a highly centralised state. In the 1820s, the innovative leader Shaka established sway over a considerable area of south-east Africa and brought many chiefdoms under his dominion.
As splinter groups conquered and absorbed communities in their path, the disruption was felt as far north as central Africa. Substantial states, such as Moshoeshoe’s Lesotho and other Sotho-Tswana chiefdoms, were established, partly for reasons of defence. The mfecane or difaqane, as this period of disruption and state formation became known, remains the subject of much speculative debate. But the temporary disruption of life on the Highveld served to facilitate Boer expansion northwards from the 1830s, and provided a myth of the “empty land” which whites employed to justify their domination over the subcontinent in the 20th century.
The British colonial era
In 1795, the British occupied the Cape as a strategic base against the French, controlling the sea route to the East.
After a brief reversion to the Dutch in the course of the Napoleonic wars, it was retaken in 1806 and kept by Britain in the post-war settlement of territorial claims. The closed and regulated economic system of the Dutch period was swept away as the Cape Colony was integrated into the dynamic international trading empire of industrialising Britain.
A crucial new element was evangelicalism, brought to the Cape by Protestant missionaries. The evangelicals believed in the liberating effect of “free” labour and in the “civilising mission” of British imperialism. They were convinced that indigenous peoples could be fully assimilated into European Christian culture once the shackles of oppression had been removed.
The most important representative of the mission movement in South Africa was Dr John Philip, who arrived as superintendent of the London Missionary Society in 1819. His campaign on behalf of the oppressed Khoisan coincided with a high point in official sympathy for philanthropic concerns.
One result was Ordinance 50 of 1828, which guaranteed equal civil rights for “people of colour” within the colony and freed them from legal discrimination. At the same time, a powerful antislavery movement in Britain promoted a series of ameliorative measures, imposed on the colonies in the 1820s, and the proclamation of emancipation, which came into force in 1834. The slaves were subject to a four-year period of “apprenticeship” with their former owners, on the grounds that they must be prepared for freedom, which came on 1 December 1838.
Although slavery had become less profitable because of a depression in the wine industry, Cape slave-owners rallied to oppose emancipation. The compensation money, which the British treasury paid out to sweeten the pill, injected unprecedented liquidity into the stagnant local economy. This brought a spurt of company formation, such as banks and insurance companies, as well as a surge of investment in land and wool sheep in the drier regions of the colony, in the late 1830s. Wool became a staple export on which the Cape economy depended for its further development in the middle decades of the century.
For the ex-slaves, as for the Khoisan servants, the reality of freedom was very different from the promise. As a wage-based economy developed, they remained dispossessed and exploited, with little opportunity to escape their servile lot.
Increasingly, they were lumped together as the “coloured” people, a group which included the descendants of unions between indigenous and European peoples, and a substantial Muslim minority who became known as the “Cape Malays” (misleadingly, as they mostly came from the Indonesian archipelago).
The coloured people were discriminated against on account of their working-class status as well as their racial identity. Among the poor, especially in and around Cape Town, there continued to be a great deal of racial mixing and intermarriage throughout the 1800s.
In 1820, several thousand British settlers, who were swept up by a scheme to relieve Britain of its unemployed, were placed in the eastern Cape frontier zone as a buffer against the Xhosa chiefdoms. The vision of a dense settlement of small farmers was, however, ill-conceived and many of the settlers became artisans and traders. The more successful became an entrepreneurial class of merchants, large-scale sheep farmers and speculators with an insatiable demand for land.
Some became fierce warmongers who pressed for the military dispossession of the chiefdoms. They coveted Xhosa land and welcomed the prospect of war involving large-scale military expenditure by the imperial authorities. The Xhosa engaged in raiding as a means of asserting their prior claims to the land. Racial paranoia became integral to white frontier politics. The result was that frontier warfare became endemic through much of the 19th century, during which Xhosa war leaders such as Chief Maqoma became heroic figures to their people.
By the mid-1800s, British settlers of similar persuasion were to be found in Natal. They too called for imperial expansion in support of their land claims and trading enterprises.
Meanwhile, large numbers of the original colonists, the Boers, were greatly extending white occupation beyond the Cape’s borders to the north, in the movement that became known as the Great Trek, in the mid-1830s. Alienated by British liberalism, and with their economic enterprise usurped by British settlers, several thousand Boers from the interior districts, accompanied by a number of Khoisan servants, began a series of migrations northwards. They moved to the Highveld and Natal, skirting the great concentrations of black farmers on the way by taking advantage of the areas disrupted during the mfecane.
When the British, who were concerned about controlling the traffic through Port Natal (Durban), annexed the territory of Natal in 1843, those emigrant Boers who had hoped to settle there returned inland. The Voortrekkers (as they were later called) coalesced in two land-locked republics, the South African Republic (Transvaal) and the Orange Free State. There, the principles of racially exclusive citizenship were absolute, despite the trekkers’ reliance on black labour.
With limited coercive power, the Boer communities had to establish relations and develop alliances with some black chiefdoms, neutralising those who obstructed their intrusion or who posed a threat to their security.
Only after the mineral discoveries of the late 1800s did the balance of power swing decisively towards the colonists. The Boer republics then took on the trappings of real statehood and imposed their authority within the territorial borders that they had notionally claimed for themselves.
The Colony of Natal, situated to the south of the mighty Zulu State, developed along very different lines from the original colony of settlement, the Cape. The size of the black population left no room for the assimilationist vision of race domination embraced in the Cape. Chiefdoms consisting mainly of refugee groups in the aftermath of the mfecane were persuaded to accept colonial protection in return for reserved land and the freedom to govern themselves in accordance with their own customs. These chiefdoms were established in the heart of an expanding colonial territory.
Natal developed a system of political and legal dualism, whereby chiefly rule was entrenched and customary law was codified. Although exemptions from customary law could be granted to the educated products of the missions, in practice they were rare. Urban residence was strictly controlled and political rights outside the reserves were effectively limited to whites. Natal’s system is widely regarded as having provided a model for the segregationism of the 20th century.
Natal’s economy was boosted by the development of sugar plantations in the subtropical coastal lowlands. Indian-indentured labourers were imported from 1860 to work the plantations, and many Indian traders and market gardeners followed.
These Indians, who were segregated and discriminated against from the start, became a further important element in South Africa’s population. It was in South Africa that Mohandas Gandhi refined, from the mid-1890s, the techniques of passive resistance, which he later effectively practised in India. Although Indians gradually moved into the Transvaal and elsewhere, they remain concentrated in Natal.
In 1853, the Cape Colony was granted a representative legislature in keeping with British policy, followed in 1872 by self-government. The franchise was formally non-racial, but also based on income and property qualifications. The result was that Africans and coloured people formed a minority of voters – although in certain places a substantial one.
What became known as the “liberal tradition” in the Cape depended on the fact that the great mass of Bantu-speaking farmers remained outside its colonial borders until late in the 19th century. Non-racialism could thus be embraced without posing a threat to white supremacy.
Numbers of Africans within the Cape Colony had sufficient formal education or owned enough property to qualify for the franchise. Political alliances across racial lines were common in the eastern Cape constituencies. It is therefore not surprising that the eastern Cape became a seedbed of African nationalism, once the ideal and promise of inclusion in the common society had been so starkly violated by later racial policies.
The mineral revolution
By the late 19th century, the limitations of the Cape’s liberal tradition were becoming apparent.
The hardening of racial attitudes that accompanied the rise of a more militant imperialist spirit coincided locally with the watershed discovery of mineral riches in the interior of southern Africa. In a developing economy, cheap labour was at a premium, and the claims of educated Africans for equality met with increasingly fierce resistance.
At the same time, the large numbers of Africans in the chiefdoms beyond the Kei River and north of the Gariep (Orange River), then being incorporated into the Cape Colony, posed new threats to racial supremacy and white security, increasing segregationist pressures.
Alluvial diamonds were discovered on the Vaal River in the late 1860s. The subsequent discovery of dry deposits at what became the city of Kimberley drew tens of thousands of people, black and white, to the first great industrial hub in Africa, and the largest diamond deposit in the world. In 1871, the British, who ousted several rival claimants, annexed the diamond fields, which fell in sparsely populated territory to the west of the main corridors of northward migration.
The Colony of Griqualand West thus created was incorporated into the Cape Colony in 1880. By 1888, the consolidation of diamond claims had led to the creation of the huge De Beers monopoly under the control of Cecil Rhodes. He used his power and wealth to become prime minister of the Cape Colony (1890 to 1896) and, through his chartered British South Africa Company, conqueror and ruler of modern-day Zambia and Zimbabwe.
The mineral discoveries had a major impact on the subcontinent as a whole. A railway network linking the interior to the coastal ports revolutionised transportation and energised agriculture. Coastal cities such as Cape Town, Port Elizabeth, East London and Durban experienced an economic boom as port facilities were upgraded.
The fact that the mineral discoveries coincided with a new era of imperialism and the scramble for Africa, brought imperial power and influence to bear in southern Africa as never before.
Independent African chiefdoms were systematically subjugated and incorporated by their white-ruled neighbours. The most dramatic example was the Anglo-Zulu War of 1879, which saw the Zulu state brought under imperial control, during which King Cetshwayo’s impis inflicted a celebrated defeat on British forces at Isandlwana. In 1897, Zululand was incorporated into Natal.
The South African Republic (Transvaal) was annexed by Britain in 1877. Boer resistance led to British withdrawal in 1881, but not before the Pedi (northern Sotho) state, which fell within the republic’s borders, had been subjugated. The indications were that, having once been asserted, British hegemony was likely to be reasserted. The southern Sotho and Swazi territories were also brought under British rule but maintained their status as imperial dependencies, so that both the current Lesotho and Swaziland escaped the rule of local white regimes.
The discovery of the Witwatersrand goldfields in 1886 was a turning point in the history of South Africa. It presaged the emergence of the modern South African industrial state.
Once the extent of the reefs had been established, and deep-level mining had proved to be a viable investment, it was only a matter of time before Britain and its local representatives again found a pretext for war against the Boer republics of Transvaal and the Orange Free State.
The demand for franchise rights for English-speaking immigrants on the goldfields (known as uitlanders) provided a lever for applying pressure on the government of President Paul Kruger. Egged on by the deep-level mining magnates, to whom the Boer government seemed obstructive and inefficient, and by the expectation of an uitlander uprising, Rhodes launched a raid into the Transvaal in late December 1895. The raid’s failure saw the end of Rhodes’ political career, but Sir Alfred Milner, British high commissioner in South Africa from 1897, was determined to overthrow Kruger’s government and establish British rule throughout the subcontinent. The Boer government was eventually forced into a declaration of war in October 1899.
The mineral discoveries had a radical impact on every sphere of society. Labour was required on a massive scale and could only be provided by Africans, who had to be drawn away from the land.
Many Africans did respond with alacrity to the opportunities presented by wage labour, travelling long distances to earn money to supplement rural enterprise in the homestead economy.
In response to the expansion of internal markets, Africans exploited their farming skills and family labour to good effect to increase production for sale. A substantial black peasantry arose, often by means of share-cropping or labour tenantry on white-owned farms.
For the white authorities, however, the chief consideration was ensuring a labour supply and undermining black competition on the land. Conquest, land dispossession, taxation and pass laws were designed to force black people off the land and channel them into labour markets, especially to meet the needs of the mines.
Gradually, the alternatives available to them were closed, and the decline of the homestead economy made wage labour increasingly essential for survival. The integration of Africans into the emerging urban and industrial society of South Africa should have followed these developments, but short-term, recurrent labour migrancy suited employers and the authorities, which sought to entrench the system.
The closed compounds pioneered on the diamond fields, as a means of migrant labour control, were replicated at the gold mines. The preservation of communal areas from which migrants could be drawn had the effect of lowering wages, by denying Africans rights within the urban areas and keeping their families and dependants on subsistence plots in the reserves.
Africans could be denied basic rights if the fiction could be maintained that they did not belong in “white South Africa”, but to “tribal societies” from which they came to service the “white man’s needs”. Where black families secured a toehold in the urban areas, local authorities confined them to segregated “locations”. This set of assumptions and policies informed the development of segregationist ideology and, later (from 1948), apartheid.
The Anglo-Boer/South African War (October 1899 – May 1902) and its aftermathThe war that followed the mineral revolution was mainly a white man’s war. In its first phase, the Boer forces took the initiative, besieging the frontier towns of Mafeking (Mafikeng) and Kimberley in the northern Cape, and Ladysmith in northern Natal.
Some colonial Boers rebelled, however, in sympathy with the republics. But, after a large expeditionary force under lords Roberts and Kitchener arrived, the British advance was rapid. Kruger fled the Transvaal shortly before Pretoria fell in June 1900.
The formal conquest of the two Boer republics was followed by a prolonged guerrilla campaign. Small, mobile groups of Boers denied the imperial forces their victory, by disrupting rail links and supply lines.
Commandos swept deep into colonial territory, rousing rebellion wherever they went. The British were at a disadvantage, owing to their lack of familiarity with the terrain and the Boers’ superior skills as horsemen and sharpshooters. The British responded with a scorched-earth policy.
This included farm burnings, looting and the setting-up of concentration camps for non-combatants, in which some 26 000 Boer women and children died from disease. The incarceration of black (including coloured) people in the path of the war in racially segregated camps has been absent in conventional accounts of the war and has only recently been acknowledged.
They too suffered appalling conditions and some 14 000 (perhaps many more) are estimated to have died. At the same time, many black farmers were in a position to meet the demand for produce created by the military, or to avail themselves of employment opportunities at good wages. Some 10 000 black servants accompanied the Boer commandos, and the British used Africans as labourers, scouts, dispatch riders, drivers and guards.
The war also taught many Africans that the forces of dispossession could be rolled back if the circumstances were right. It gave black communities the opportunity to recolonise land lost in conquest, which enabled them to withhold their labour after the war. Most supported the British in the belief that Britain was committed to extending civil and political rights to black people. In this they were to be disappointed, as in the Treaty of Vereeniging that ended the war, the British agreed to leave the issue of rights for Africans to be decided by a future self-governing (white) authority. All in all, the Anglo-Boer/South African War was a radicalising experience for Africans.
Britain’s reconstruction regime set about creating a white-ruled dominion by uniting the former Boer republics (both by then British colonies) with Natal and the Cape.
The most important priority was to re-establish white control over the land and force the Africans back to wage labour. The labour-recruiting system was improved, both internally and externally. Recruiting agreements were reached with the Portuguese authorities in Mozambique, from where much mine labour came.
When, by 1904, African sources still proved inadequate to get the mines working at pre-war levels, over 60 000 indentured Chinese were brought in. This precipitated a vociferous outcry from proponents of white supremacy in South Africa and liberals in Britain.
By 1910, all had been repatriated, a step made easier when a surge of Africans came forward from areas such as the Transkeian territories and the northern Transvaal, which had not previously been large-scale suppliers of migrants. This was the heyday of the private recruiters, who exploited families’ indebtedness to procure young men to labour in the mines. The Africans’ post-war ability to withhold their labour had been undercut by government action, abetted by drought and stock disease.
The impact of the Anglo-Boer/South African War as a seminal influence on the development of Afrikaner nationalist politics became apparent in subsequent years.
The Boer leaders – most notably Louis Botha, Jan Smuts and JBM Hertzog – played a dominant role in the country’s politics for the next half century. After initial plans for anglicisation of the defeated Afrikaners through the education system and numerical swamping through British immigration were abandoned as impractical, the British looked to the Afrikaners as collaborators in securing imperial political and economic interests.
During 1907 and 1908, the two former Boer republics were granted self-government but, crucially, with a whites-only franchise. Despite promises to the contrary, black interests were sacrificed in the interest of white nation-building across the white language divide. The National Convention drew up a constitution and the four colonies became an independent dominion called the Union of South Africa on 31 May 1910.
The 19th-century formally non-racial franchise was retained in the Cape but was not extended elsewhere, where rights of citizenship were confined to whites alone.
It was clear from the start that segregation was the conventional wisdom of the new rulers. Black people were defined as outsiders, without rights or claims on the common society that their labour had helped to create.
SegregationGovernment policy in the Union of South Africa did not develop in isolation, but against the backdrop of black political initiatives. Segregation and apartheid assumed their shape, in part, as a white response to Africans’ increasing participation in the country’s economic life and their assertion of political rights. Despite the government’s efforts to shore up traditionalism and retribalise them, black people became more fully integrated into the urban and industrial society of 20th-century South Africa than happened elsewhere on the continent. An educated élite of clerics, teachers, business people, journalists and professionals grew to be a major force in black politics.
Mission Christianity and its associated educational institutions exerted a profound influence on African political life, and separatist churches were early vehicles for African political assertion. The experiences of studying abroad, and in particular, interaction with black people struggling for their rights elsewhere in Africa, the United States of America and the Caribbean, played an important part. A vigorous black press, associated in its early years with such pioneer editors as JT Jabavu, Pixley Seme, Dr Abdullah Abdurahman, Sol Plaatje and John Dube, served the black reading public.
At the same time, African communal struggles to maintain access to the land in rural areas posed a powerful challenge to the white state. Traditional authorities often led popular struggles against intrusive and manipulative policies. Government attempts to control and co-opt the chiefs often failed.
Steps towards the formation of a national political organisation of coloureds began around the turn of the century, with the formation of the African Political Organisation in 1902 by Dr Abdurahman, mainly in the Cape Province.
The African National Congress (ANC), founded in 1912, became, however, the most important black organisation drawing together traditional authorities and the educated African élite in common causes.
In its early years, the ANC was concerned mainly with constitutional protest.
Worker militancy emerged in the wake of the First World War and continued through the 1920s. It included strikes and an anti-pass campaign given impetus by women, particularly in the Free State, resisting extension of the pass laws to them. The Industrial and Commercial Workers’ Union, under the leadership of Clements Kadalie, was (despite its name) the first populist, nationwide organisation representing blacks in rural as well as urban areas. But it was short-lived.
The Communist Party, formed in 1921 and since then a force for both non-racialism and worker organisation, was to prove far longer-lasting. In other sections of the black population too, the turn of the century saw organised opposition emerging. Gandhi’s leadership of protest against discriminatory laws gave impetus to the formation of provincial Indian congresses, including the Natal Indian Congress formed by Gandhi in 1894.
The principles of segregationist thinking were laid down in a 1905 report by the South African Native Affairs Commission and continued to evolve in response to these economic, social and political pressures. In keeping with its recommendations, the first union government enacted the seminal Natives Land Act in 1913.
This defined the remnants of their ancestral lands after conquest for African occupation, and declared illegal all land purchases or rent tenancy outside these reserves. The reserves (“homelands” as they were subsequently called) eventually comprised about 13% of South Africa’s land surface. Administrative and legal dualism reinforced the division between white citizen and black non-citizen, a dispensation personified by the governor-general who, as “supreme chief” over the country’s African majority, was empowered to rule them by administrative fiat and decree.
The government also regularised the job colour bar, reserving skilled work for whites and denying African workers the right to organise. Legislation, which was consolidated in the Natives (Urban Areas) Act, 1923, entrenched urban segregation and controlled African mobility by means of pass laws. The pass laws were intended to enmesh Africans in a web of coercion designed to force them into labour and keep them there under conditions and at wage levels that suited white employers, and to deny them any bargaining power.
In these and other ways, the foundations of apartheid were laid by successive governments representing the compromises hammered out by the National Convention of 1908 to 1909 to effect the union of English- and Afrikaans-speaking whites.
Divisions within the white community remained significant, however. Afrikaner nationalism grew as a factor in the years after union. It was given impetus in 1914, both by the formation of the National Party (NP), in a breakaway from the ruling South African Party, and by a rebellion of Afrikaners who could not reconcile themselves with the decision to join the First World War against Germany. In part, the NP spoke for Afrikaners impoverished by the Anglo-Boer/South African War and dislodged from the land by the development of capitalist farming.
An Afrikaner underclass was emerging in the towns, which found itself uncompetitive in the labour market, as white workers demanded higher wages than those paid to blacks.
Soon, labour issues came to the fore. In 1920, some 71 000 black mineworkers went on strike in protest against the spiralling cost of living, but the strike was quickly put down by isolating the compounds where the migrant workers were housed.
Another threat to government came from white workers. Immigrant white workers with mining experience abroad performed much of the skilled and semi-skilled work on the mines. As mine owners tried to cut costs by using lower-wage black labour in semi-skilled jobs, white labour became increasingly militant. These tensions culminated in a bloody and dramatic rebellion on the goldfields in 1922, which the Smuts government put down with military force. In 1924, a pact government under Hertzog, comprising Afrikaner nationalists and representatives of immigrant labour, ousted the Smuts regime.
The pact was based on a common suspicion of the dominance of mining capital, and a determination to protect the interests of white labour by intensifying discrimination against blacks. The commitment to white labour policies in government employment, such as the railways and postal service was intensified, and the job colour bar was reinforced, with one of its main objectives to address what was known as a “poor-white problem”.
In 1934, the main white parties fused to combat the local effects of a worldwide depression.
This was followed by a new Afrikaner nationalist breakaway under Dr DF Malan. In 1936, white supremacy was further entrenched by the United Party with the removal of the Africans of the Cape Province who qualified, from the common voters’ roll. Meanwhile, Malan’s breakaway NP was greatly augmented by an Afrikaner cultural revival spearheaded by the secret white male Afrikaner Broederbond and other cultural organisations during the year of the Voortrekker centenary celebrations (1938), as well as by anti-war sentiment from 1939.
ApartheidAfter the Second World War in 1948, the NP, with its ideology of apartheid that brought an even more rigorous and authoritarian approach than the segregationist policies of previous governments, won the general election. It did so against the background of a revival of mass militancy during the 1940s, after a period of relative quiescence in the 1930s when black groups attempted to foster unity among themselves.
The change was marked by the formation of the ANC Youth League in 1943, fostering the leadership of figures such as Anton Lembede, AP Mda, Nelson Mandela, Oliver Tambo and Walter Sisulu, who were to inspire the struggle for decades to come.
In the 1940s, squatter movements in peri-urban areas brought mass politics back to the urban centres. The 1946 Mineworkers’ Strike was a turning point in the emergence of a politics of mass mobilisation.
As was the case with the First World War, the experience of the Second World War and post-war economic difficulties enhanced discontent. For those who supported the NP, its primary appeal lay in its determination to maintain white domination in the face of rising mass resistance; uplift poor Afrikaners; challenge the pre-eminence of English-speaking whites in public life, the professions and business; and abolish the remaining imperial ties.
The state became an engine of patronage for Afrikaner employment. The Afrikaner Broederbond co-ordinated the party’s programme, ensuring that Afrikaner nationalist interests and policies attained ascendancy throughout civil society.
In 1961, the NP Government under Prime Minister HF Verwoerd declared South Africa a republic, after winning a whites-only referendum on the issue.
A new currency, the Rand, and a new flag, anthem and coat of arms were formally introduced. South Africa, having become a republic, had to apply for continued membership of the Commonwealth.
In the face of demands for an end to apartheid, South Africa withdrew its application and a figurehead president replaced the British queen (represented locally by the governor-general) as head of state.
In most respects, apartheid was a continuation, in more systematic and brutal form, of the segregationist policies of previous governments.
A new concern with racial purity was apparent in laws prohibiting interracial sexual and provisions for population registration requiring that every South African be assigned to one discrete racial category or another.
For the first time, the coloured people, who had always been subjected to informal discrimination, were brought within the ambit of discriminatory laws. In the mid-1950s, government took the drastic step of overriding an entrenched clause in the 1910 Constitution of the Union so as to be able to remove coloured voters from the common voters’ roll. It also enforced residential segregation, expropriating homes where necessary and policing massive forced removals into coloured “group areas”.
Until the 1940s, South Africa’s racial policies had not been entirely out of step with those to be found in the colonial world. But by the 1950s, which saw decolonisation and a global backlash against racism gather pace, the country was dramatically opposed to world opinion on questions of human rights. The architects of apartheid, among whom Dr Verwoerd was pre-eminent, responded by elaborating a theory of multinationalism.
Their policy, which they termed “separate development”, divided the African population into artificial ethnic “nations”, each with its own “homeland” and the prospect of “independence”, supposedly in keeping with trends elsewhere on the continent. This divide-and-rule strategy was designed to disguise the racial basis of official policy-making by the substitution of the language of ethnicity. This was accompanied by much ethnographic engineering as efforts were made to resurrect tribal structures. In the process, the government sought to create a significant collaborating class.
The truth was that the rural reserves were by this time thoroughly degraded by overpopulation and soil erosion. This did not prevent four of the “homeland” structures (Transkei, Bophuthatswana, Venda and Ciskei) being declared “independent”, a status which the vast majority of South Africans, and therefore also the international community, declined to recognise. In each case, the process involved the repression of opposition and the use by the government of the power to nominate and thereby pad elected assemblies with a quota of compliant figures.
Forced removals from “white” areas affected some 3,5 million people and vast rural slums were created in the homelands, which were used as dumping grounds. The pass laws and influx control were extended and harshly enforced, and labour bureaux were set up to channel labour to where it was needed. Hundreds of thousands of people were arrested or prosecuted under the pass laws each year, reaching over half a million a year from the mid1960s to the mid-1970s. Industrial decentralisation to growth points on the borders of (but not inside) the homelands was promoted as a means of keeping blacks out of “white” South Africa.
In virtually every sphere, from housing to education to healthcare, central government took control over black people’s lives with a view to reinforcing their allotted role as “temporary sojourners”, welcome in “white” South Africa solely to serve the needs of the employers of labour. However, these same programmes of control became the focus of resistance. In particular, the campaign against the pass laws formed a cornerstone of the struggle.
The end of apartheidThe introduction of apartheid policies coincided with the adoption by the ANC in 1949 of its programme of action, expressing the renewed militancy of the 1940s. The programme embodied the rejection of white domination and a call for action in the form of protests, strikes and demonstrations. There followed a decade of turbulent mass action in resistance to the imposition of still harsher forms of segregation and oppression.
The Defiance Campaign of 1952 carried mass mobilisation to new heights under the banner of non-violent resistance to the pass laws. These actions were influenced in part by the philosophy of Mohandas Gandhi.
A critical step in the emergence of non-racialism was the formation of the Congress Alliance, including the ANC; South African Indian Congress; the Coloured People’s Congress; a small white congress organisation (the Congress of Democrats); and the South African Congress of Trade Unions.
The alliance gave formal expression to an emerging unity across racial and class lines that was manifested in the Defiance Campaign and other mass protests, including against the Bantu education of this period, which also saw women’s resistance take a more organised character with the formation of the Federation of South African Women.
In 1955, the Freedom Charter was drawn up at the Congress of the People in Soweto. The charter enunciated the principles of the struggle, binding the movement to a culture of human rights and non-racialism. Over the next few decades, the Freedom Charter was elevated to an important symbol of the freedom struggle.
The state’s initial response, harsh as it was, was not yet as draconian as it was to become. Its attempt to prosecute more than 150 anti-apartheid leaders for treason, in a trial that began in 1956, ended in acquittals in 1961. But by that time, mass organised opposition had been banned.
Matters came to a head at Sharpeville in March 1960, when 69 anti-pass demonstrators were killed when police fired on a demonstration called by the PAC. A state of emergency was imposed and detention without trial was introduced.
The black political organisations were banned and their leaders went into exile or were arrested.
In this climate, the ANC and PAC abandoned their long-standing commitment to non-violent resistance and turned to armed struggle, combined with underground organisation and mobilisation as well as mobilisation of international solidarity. Top leaders, including members of the newly formed military wing Umkhonto we Sizwe (MK) (Spear of the Nation), were arrested in 1963. In the “