South African History [The British Colonial Era] - Part 2
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 industrializing Britain.
A crucial new element was evangelicalism, brought to the Cape by Protestant missionaries.
The evangelicals believed in the liberating effect of 'free' labor and in the 'civilizing 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 co lour' within the colony and freed them from legal discrimination.
At the same time, a powerful anti-slavery 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 subjected 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 the wage-based economy developed, they remained a dispossessed and exploited element in the population, 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 settlement 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 labor.
With limited coercive power, the Boer communities had to establish relations and develop alliances with some black chiefdoms, neutralizing 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 laborers 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 mainly 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 although in certain places a substantial one of voters.
What became known as the 'liberal tradition' at 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 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 was so starkly violated by later racial policies.
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 industrializing Britain.
A crucial new element was evangelicalism, brought to the Cape by Protestant missionaries.
The evangelicals believed in the liberating effect of 'free' labor and in the 'civilizing 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 co lour' within the colony and freed them from legal discrimination.
At the same time, a powerful anti-slavery 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 subjected 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 the wage-based economy developed, they remained a dispossessed and exploited element in the population, 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 settlement 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 labor.
With limited coercive power, the Boer communities had to establish relations and develop alliances with some black chiefdoms, neutralizing 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 laborers 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 mainly 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 although in certain places a substantial one of voters.
What became known as the 'liberal tradition' at 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 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 was so starkly violated by later racial policies.
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