History of South Africa podcast

297 dear listener, is what’s known as a Kaprekar Number - if you square 297 the resulting digits can be split into two parts - right side and left side. If you add up those two parts you get the original number 297 squared is 88, 209. Left part is 88, right part is 209. Add these together and voila! 297, a Kaprekar Number. Maths is fascinating - so too, the story of Zulu king Dinuzulu necklace. IN the annals of historical facts, Dinuzulu’s necklace was claimed to have been found by Robert Baden-Powell, who started the scout movement. These beads are presented to Scout leaders following their Wood Badge leadership training. There’s a lot of conflicting evidence about this of course, did Baden-Powell find the beads, or take them? Were they Dinuzulu’s beads - or those of a Zulu woman, possibly one of Dinuzulu’s wives? Which was important, because In 1888 Baden-Powell was serving with the British Army in Africa. During this period Baden-Powell visited an abandoned camp where Chief Dinizulu, had been based. The beads were traditionally carved from South African yellowwood, or acacia wood, with a soft central pith that allowed them to be threaded on a rawhide lace. As you heard last episode, Dinuzulu had surrendered to the British, and was placed in a Pietermaritzburg jail — although jail is probably too strong a word. He was invited to spend time indoors with his retinue at the cost of the Natal taxpayer - arrested as the Zulu rebellion ebbed away in 1888. It was the three main ringleaders, Dinuzulu, Ndabuko and Shingana, who faced the much more serious charge of high treason and public violence. They had to wait until February 1889 for their trial to begin, and by 27th April it was over. Although energetically defended by one of the best advocates of the province, Harry Escombe, all three were found guilty and were sentenced - ten years for Dinuzulu, 15 for Ndabuko and 12 for Shingana. While the isolated rock in the Atlantic may seem a harsh sentence, it was not as cruel as it appeared at first glance. As a royal man, Dinuzulu would live in a house, not a cell. He would be joined by his attendants. Ndabuko and Shingana were married, each was allowed to bring one of their wives. But Dinuzulu was too young to have taken a wife, and was allotted two umndlunkulu, young women born of chiefly houses as his friends with benefits. One was Umkasilomo, the daughter of Ntuzwa of the Mdlalose, and Zihlazile, whose father was Qethuka of the Magwaza. An Inyanga, Paul Mthimkhulu, was also packed off along with the uncles, the nephew and their women companions to St Helena to mind their spiritual and physical health. Eventually, after a series of hearings and appeals, the party was taken by train from Eshowe to Durban amidst tight security, where in February 1890, they embarked on the mail steamer Anglican bound for St Helena. Back in Episode 290 I covered some of the details of the build up to this Charter being awarded by the British government — part of Cecil John Rhodes’ grand plan to colonise Africa on Great Britain’s behalf. By early June 1889 the Charter for the British South Africa Company had achieved the approval of enough influential people in London to move forward - it now needed government sign-off, and Queen Victoria’s stamp of approval. There were stumbling blocks, two of the senior staff at the Colonial Office, John Bramston and Edward Fairfield, opposed the idea. They were overruled by the secretary of state for the Colonies, Lord Knutsford, as well as the permanent undersecretary, Robert Herbert. Lobengula had written to the colonial office, repudiating the Rudd Concession which lay at the very heart of Rhodes’ claim to have convinced the Ndebele king to allow him into Matabeleland and surrounding regions to explore for gold. The three men who’d negotiated with Lobengula included James Maquire, who was in London.

On 27 April 1994, South Africa inaugurated a new constitutional democracy which embraced the freedom and equality of all sectors of the South African society. The Preamble of the Constitution states one of its aims was to “heal divisions of the past and establish a society based on democratic values, social justice and fundamental human rights”. This goal was to be realised by, among others, section 211 which recognised the institution, status and role of traditional leadership and entrenches indigenous African law as a source of South African law alongside the common law. Ironically, on the very same day, 27 April, in 1889, the British Administration rejected the time-honoured institution of traditional leadership in Africa and decided finally to remove the hereditary traditional leaders from Zulu society. This is generally regarded as the final act which caused irreparable harm to Zulu solidarity and has resonated down the ages. The British had tired of the constant warring, the tension amongst the descendants of Senzangakhona. But more importantly, they were seeking to shore up their northern marches against both the Boers and the increasingly aggressive European nations like Germany who were also seeking colonies in Africa. It has perhaps been forgotten just how active Germany was in Mozambique. German companies were buying up land in Lourenzo Marques by the late 1880s, in order to gain a foothold over south eastern Africa. Nine-tenths of the transit business along the Mozambique coast into Tanzania and even further north was in the hands of German companies, and the press in Germany were as jingoistic as any other European nation of the time. So as we consider what was going to happen from here on in, we must keep an eye on the global effect. When we last heard about Dinizulu was back in episode 281 where the Boers and induna’s had annointed him as King of the Zulu. Ever since the Anglo-Zulu war of 1879, the territory had been in turmoil and from the time that Dinizulu succeeded his father Cetshwayo he was caught up in a series of conflicts which eventually destroyed him. Dinizulu fought three major contests, against Usibebu the British government sponsored chief of the Amandhlakazi, against the Transvaal Boers who were eager to make use of the Zulu civil wars to appropriate land and cattle in Zululand - eventually claiming what they called the New Republic. Dinizulu fought a third battle against the Natal colonists and government which history has described in various ways, including as a rebellion.

We’re in Bulawayo, just over the border from the Limpopo, and very much part of South Africa’s story — the Ndebele Chief Lobengula ruled what was known generally as Matabeleland, in a territory that the British colonial office called Zambesia, which we now call, Zimbabwe. Name changing is one of the constants of world history, let alone African or South African. Empires rise and fall, kingdoms change, political leaders come and go, languages are part of empire. The area around the Ndebele settlement in 1888 was in the rough shape of a circle, the radius extending about 120 kilometers around the capital, known by Ndebele speakers as Gubulawayo. The circumference of the circle extended from what became known as Plumtree through Gwai, Gwelo, Selukwe, Shabani down to the Shashi River, then back to Plumtree. With that circle, Mzilikazi and then Lobengula had established some dominance over the nearby Sotho and Tswana majority. The magnitude and frequency of Ndebele warfare reinforced their roots in a militarised Zululand - a monocratic form of government. The Ndebele immigrants into Zimbabwe could maintain their existence only if they remained obedient to their commander-in-chief. They incorporated alien captives in their midst gathered through rapid conquest rather than through the assimilation of an immigrant population. Mzilikazi had died in 1868 and his son Lobengula took power after a short sharp civil war. Among the Ndebele, Mzilikazi represented an epic hero, similar to Moses or Hannibal - the founding father, the umdabuli wa sizwe, symbolising nationhood, loyalty and patriotism. Subjects called themselves abantu be nkosi, people of the king. Lobengula was saluted by the call, Bayete wena Nkosi, hail his majesty, and visitors knelt respectfully before him as the regent. The kings ancestral spirits were the national deities and guardians of the society itself. All property of the state including the land, natural resources, cattle, tributes of whatever sort, and the people themselves were the property of the king. Contrary to the expanding colonial powers, Ndebele rule was through a non-monetary, pre-industrial bureaucratic administration - and this tension grew by the year in the 19th Century. Lobengula was the director and financier general, personally appointing all administrators, military officers, even regiments — as Mzilikazi had done. Ndebele weapons were manufactured in a small workshops scattered around Matabeleland, but only the king’s artisans could make shields and the all-important stabbing spears. When a warrior died, his shield and stabbing spear would usually be returned to the king - unlike the Vikings for example. It was into this militaristic and organised kingdom that European concession seekers into Matabeleland travelled, trying to gain the all important slip of paper allowing them to mine gold. The two main rivals, the Exploring Company of Edward Maund and the British South Africa Company - BSAC of Cecil John Rhodes, left Kimberley in August 1888 heading north. The BSAC team was comprised of Charles Rudd, Francis Robert Matabele Thompson and James Maguire sent who arrived in Bulawayo before Maund in late September. They discovered to the chagrin that Lobengula was a highly skilled negotiator who accepted their gift of one hundred gold sovereigns - worth around 100 000 dollars today then sent them back to their wagons. It had been a tiring journey no doubt, said the Ndebele king and they should rest. Three days passed before they met once more, and Lobengula spent most of the meeting firing questions, distracting from the main objective. The three repeatedly tried to steer the conversation back to the right to mine gold, Lobengula deflected their queries, pointing out it was his respected induna’s who would negotiate mining rights. He was clearly stalling for time. Lobengula eventually deigned to meet Rudd who begged for a mining commission.