260

CHAPTER 8

CONCLUSION

The origin of the Qwathi has been traced to EmaXesibe-

ni. Their arrival in Thembuland was most welcomed by

the Thembu kings from Mnguti to Dlomo. Whilst

maintaining their separate identity and autonomy they

agreed to give to the Thembu kings one hundred head of

cattle as thanks for allowing them to settle in

Thembuland. This was a voluntary gesture of

friendship which was not obligatory. 1But as time

went on this became more obligatory than voluntary

which led the Qwathi under Fubu to resent it. The

only way to be rid of this obligation was by provoking

war against the Thembu. This worked well despite

their defeat. 2From then, on, they remained auto-

nomous until the second enemy came. This second

enemy, which the Qwathi faced, was the colonial

government.3

The colonial administration asserted control because

Mxutu, 13/6/87.

2. Sihele, "Ngoobani abaThembu".

3. Xundu, 16/7/87.
 261

they wanted to destroy the customs of the Qwathi which

they regarded as repugnant to more humane standards.4

This was resisted by the Qwathi from 1875 to 1880.

During this five year period, the Qwathi resisted and

challenged the colonial plans to destroy their

traditional way of life replacing it by western

civilisation. Amongst other things, the Qwathi

challenged the attempts by the magistrate to "usurp"

the judicial authority of the chief, the introduction

of western ways of administration such as census

taking, hut tax and spoor system.5

The assertion of colonial control over Qwathiland was

due to Ngangelizwe's blunders and his subsequent

loyalty to the government. It was not possible to

leave Qwathiland as an independent island. 6 Dala-

sile's passive resistence to this control culminated

in his rebellion of 1880 to 1881. So determined and

motivated were the Qwathi and their allies in this

rebellion that they won victory after victory. Had

they had enough of modern weapons the war scales could

4. G4-83, Stanford to Elliot, 31/12/82, pp.163-

168.

5. CMT 1/27, W.E. Stanford to Elliot, 27/8/79.

6. Master, "Resistence", p.5.

 262

have been tipped in their favour. But due to lack of

modern war equipment and starvation which resulted

from their cattle having been captured and their

gardens reaped, they lost.?

Despite the existence of loyals, the administrators

were unable to break the traditional way of life of

the Qwathi. No amount of magisterial influence

prevented the Qwathi rebellion and even the involve-

ment in it by those who professed loyalty such as

Mangele, Sitonga and Sandile. Discussing what

punishment was to be given to Dalasile, Stanford, the

magistrate admitted8

I see nothing wrong in his joining the

insurrectionary chiefs as he was from the
onset opposed to colonial control.

The African uprisings between 1877 to 1880 scared the

colonial government. But withdrawal was impossible

since it would mean abandoning the Europeans and the

"advancing native class". It would also mean the

loss of Thembuland as the centre point between the Kei

river and Natal, whence influence and conrol could be

asserted over the rest of the communities. Chief

7. BC 293; A5, Stanford's Notes, 17/12/81-

19/12/81.

8. Macquire, Reminiscences, p.185.

 263

magistrate Elliot having experienced the Qwathi-Thembu

resistence to alien control with armed force and by a

rational expression of their grievances encouraged

ventilation of grievances at public meetings so that

the need to find expression with armed force would be

minimised.9

The Qwathi having surrendered, part of their land

above the Gulandoda ranges was confiscated and was

given to white squatters from the colony despite

suggestions by Stanford, who was unsympathetic to the

squatters, that it should be given to the loyal

Mfengu. This led to a shortage of land and over-

crowding in the wards which led to many land disputes

in Qwathiland.10

The ward system and headmanship helped to bring about

a measure of control after the rebellion although some

popular rural protests could be observed, such as

Qwathi refusing to destroy thistle thorn and burweed

in order to get the headmen in trouble."

9. G2-85, Elliot's Report, 31/12/1884.

10. CMT 3/90, C.J. Warner, 17/1/99.

11. CMT 3/88, Warner to Elliot, 9/4/97.

 264

In as far as social conditions were concerned there is

no convincing evidence of the success of missionary

endeavours in Qwathiland. Besides enumerating the

number of schools established there seems to be no

discernible influence of the missionaries on the

Qwathi towards social change especially the acceptance

of Christianity. Even today the Qwathi could not be

said to be a Christian nation. Health services were

also lacking. Continued absence of a medical doctor

made it impossible for the Qwathi to abandon their

belief in traditional healing by the use of herbs.

A.H. Stanford confirmed this in his Annual Report of

1892.12

Very few cases of contagious diseases had

been reported, where they occur are usually
treated successfully by native doctors.

The Qwathi economy was promising at the beginning of

the nineteenth Century. But during the last thirty

years of the Century it was marred by both natural and

man made setbacks as discussed in Chapter Seven.

These setbacks resulted in the fall of the Qwathi

peasantry. The fall of the Qwathi peasantry changed

the self-sufficient rural areas into labour reservoirs

from which the colonial farmers of the Cape, railways

and mines drew labourers. The Qwathi peasant

12. N.A.130, A.H. Stanford to Elliot, 31/12/92.

 265

farmers, all of a sudden, found themselves the "men of

the two worlds". This contributed to their moral and

physical degeneration.
 266

APPENDIX IA: LIST OF PRINCIPAL INFORMANTS

It was in conversation with the following men that my

own ideas on Qwathi political organisation were

developed and clarified. Birth dates were given

although in some cases not in full.

1. DAWETHI MAZWEMBE (b. 1-1-1910) (clan: Sidindi)

acquired his knowledge of some of the amabali from

Mxutu's father with whom he had an opportunity to

live. He is resident in the heart of Qwathiland at

Tshapile's location in Gqobonco. He is also a member

of the Nkondlo Tribal Authority council.

2. DINGILE B. MXUTU (b. 18-1-1912) (Sidindi clan) is

the son of Boma Mxutu whose father was Mtshangala,

headman of Tsalabo + 1910. His father died in 1936

by which time D.B. Mxutu was 24 years fully grown up

to be able to acquire full information about the past

of his people. His inquisitive attitude was

sharpened by his having trained as a teacher (L.P.)

and subsequent matriculation by correspondence. He is

a retired Post Office clerk. He is locally con-

sidered as the greatest oral authority. Mrs Joan

Broster, the author of The Red Blanket Valley ack-

 267

nowledges Mxutu as a local historian without whose

assistance her work could not have been successful.

See p.193 of The Red Blanket Valley.

3. TARUNI SOMDAKA (b.1911) (clan: Dikela), in his

early manhood, has been active in the Tribal authority

work. He acquired knowledge of amabali from his

Grandmother (paternal) and from his mother. As his

home is near the road it was the resting place for the

travellers especially chiefs from whom he also

acquired the knowledge about the history of the

various Transkeian chiefdoms. In about 1978 he was

offered the headship of the Gqutyini Tribal authority

but due to his age he declined the offer and recom-

mended K. Gwarubana, also a Dikela, who accepted it.

He is no longer active in the Tribal authority

affairs even locally because "there is no truth

there".

4. REVEREND A.M. TITUS (b. 22/9/1895) (clan: Dikela)

trained first as a teacher and later as minister of

religion for the Anglican church. He is the son of

Klaas Titus who was closely associated with the St

Marks Mission under Arch Deacon Waters, and subse-

quently came to All Saints as a catechist and a

shoemaker in the Training school opened at All Saints.

 268

A.M. Titus acquired most of his knowledge about the

spread of christianity and education in Qwathiland

from him and his experience as a teacher and a

minister of religion in Qwathiland.

5. CRONJE MLAHLENI XUNDU (b. July 1902) (clan:

Khombela of the house of Mxhiya) was born in Manzana

location in Qwathiland. His father, as a councillor,

inspired in him love for the history of his people.

Although not educated, like Mxutu, he could be counted

as one of the greatest authorities in Qwathi and

Thembu history. In 1910 he was sent to Qumanco to

stay in the homestead of Falo Mgudlwa, the righthand

brother of Langa Mgudlwa the great son of Mgudlwa who

died during the Rebellion of 1880-1881. He got most

of his knowledge about the history of the Qwathi and

the Thembu from the stories he heard whilst at

Qumanco. When he came back he frequented the Tribal

authority meetings whence later knowledge was

acquired. He is the consultant in Qwathi history and

still plays an important role in Tribal authority

affairs as a prosecutor in the Luhewini Tribal

Authority court.
 269

APPENDIX IB: LIST OF BASIC AMABALI

Every well informed Qwathi knows something about the

following amabali because they are common. This

means that they have an idea about the past of their

people.

1. The arrival of the Qwathi in Thembuland.

2. Ntswayibana's lack of interest in traditional

cases which led to his losing chieftainship.

3. Conflict between Noni and Mphosiwe Sebeni.

4. Qwathi - Rharhabe war.

5. Qwathi - Bhaca war.

6. Qwathi - Mpondomise war (Matiwane).

7. Qwathi Rebellion.
 270

APPENDIX IC: TWO SAMPLE TRADITIONS

1. ORIGIN OF THE QWATHI: INTERVIEW WITH D.B. MXUTU,

ALL SAINTS MISSION, ENGCOBO DISTRICT, 13 JUNE 1987

The amaQwathi are the Xesibe. They originated from

Xesibeland in the present district of Mt Ayliff.

They are the descendants of Njanye whose great house

sons were Mpondo and Mpondomise. The son of iQadi

house was Xesibe whose son was Ntozabantu. Ntozaban-

tu' s son was Ndzuza and Ndzuza's son was Miyana.

From Miyana came Bimbi and Nondzaba. From iQadi

house of Nondzaba came Hlabe whose son was Mthetho.

It was from this house that the Qwathi originated,

through Mthetho's son Mtshutshumbe.

"Qwathi" is the name of the ox which was given to

Mtshutshumbe after initiation school. As it was

customary in those days, he called himself by the name

of this ox. Mtshutshumbe broke away from his father

with the intention of removing to Gcalekaland despite

his father's opposition. He took with him his ox and

his followers. They left Mzintlava and moved into

the direction of Mthatha Mouth and they came to rest

at Nomadolo in the present district of Ngqeleni along

the coast. When asked to which chiefdom they

 271

belonged they replied that they belonged to the Qwathi

chiefdom naming themselves after Mtshutshumbe's ox.

It is for this reason that the praise-singer used to

say in praise of the Qwathi

Iinkomo zika Mtshutshumbe oggaz'indlel'eb-

hek'ebuNguni. (Cattle of Mtshutshumbe who
led the way to Nguniland).

From Nomadolo they moved into the direction of

Mqanduli with the intention of crossing through

Bomvanaland to Gcalekaland. They must have been

prevented from doing so by wars and they changed their

direction. They now moved along the Mthatha river

and crossed Baziya mountains to Mgudu. From Mgudu

they descended the Tshebengwana Valley up to Ndlunkulu

and crossed Mbashe river and camped on a hill

overlooking Clarkebury. This hill is known as Noni,

named after Noni the right hand son of Nkovane.

They sent a word to Mnguti the king of the Thembu at

the time to report their presence and to ask permis-

sion to occupy the area. The king was reluctant to

allow them to occupy the area because of fear of the

San raids and dangerous wild animals. But the

Qwathi, impressed by the beauty of the land with

beautiful valleys and forests told the chief that

they could not leave that beautiful land to people

 272

like the San who live in the caves and that wild

animals were no source of fear to them but were source

of meat. The king, thereupon, asked chief Sebeni who

was living at Sigubudwini between Baziya and Tabase to

go and live with the Qwathi, hence there are many

Thembu of Ngxongo clan in Qwathiland. That is how

the Qwathi came to occupy the land between Mbashe

river in the east and Qumanco river in the west but

later in about 1860 the Qumanco valley was given to

Mgudlwa by Dalasile.

2. CHIEFLY TRADITION: INTERVIEW WITH T. SOMDAKA,

SILO LOCATION ENGCOBO 13/6/87.

Mtshutshumbe's son was Mndwane whose son was Ncobe.

Ncobe's son was Nkovane. Nkovane's sons were

Ntswayibana from the Great House, Noni from the Right

hand house after whom the hill overlooking Clarkebury

as named and Mfusi from a minor house (note that right

hand house was not in existence then, the informant

has been influenced by later events).

As the great son, of Ntswayibana was supposed to

become the chief of the Qwathi after his father but he

lost chieftainship to Noni. Tradition says that when

cases were brought before Ntswayibana he would refer

 273

them to Noni saying "Thetha mninawa, mna ndisaya

endimeni" (Attend to them my younger brother I am

still attending to the gardens). For this reason

this house of Ntswayibana whose son was Dikela is

called amaNdima. He never presided over a single

case. It was always Noni who did so on his behalf.

Even when Noni had established himself in his

homestead, he referred those who brought cases to him

back to Ntswayibana who in reply said "wathethe

mninawa, usengowam nalowo mzi". (Preside over them my

younger brother, your homestead is still mine).

In this way Noni got experience in the responsibilit-

ies of a chief and many people looked upon him as the

real chief.

The second reason for the reins of the government

passing over to Noni was the failure of Ntswayibana to

come to the assistane of Noni against Mphosiwe Sebeni,

the grand son of Mnguti whose son had married Noni's

daughter. All arrangements having been made, Noni

instructred the bridal party leader not to give any

gifts or presents should the bride price fall short.

When indeed the bride price fell short the bridal

party refused to give gifts and as a result Mphosiwe

 274

insulted Noni. The insult was a mocking allusion to

Noni's squint.

When Noni received this news he sent to Ntswayibana

his brother, but Ntswayibana replied that it not he

who had been insulted but Noni. Noni mobilised his

forces without the assistance of his brother. In the

meantime he informed the Thembu king (He calls him

Mnguti) who allowed him to do as he liked about

redressing his grievance. One hundred head of cattle

were sent to the king to thank him for not having

interfered and the rest filled Noni's kraals and those

of his sons. Ntswayibana protested and demanded that

the booty be brought to him as the chief of the Qwathi

but Noni replied it not he (Ntswayibana) but him

(Noni) who had been insulted. Ntswayibana made no

attempts to assert himself as the chief of the Qwathi.

Many of his councillors began to look upon Noni as

their chief hoping to benefit from their support of

him.

Up to now it is still in the hands of Noni's descen-

dants. Noni's great house son was Mtshaba, Mtshaba's

son was Lutshaba but Lutshaba did not have a male

issue in the great house. Fubu the right hand son

was transferred to the great house. His great son

 275

was Dalasile and Dalasile's son was Langa. Langa's

great son was Mlilo and Mlilo's was Sakhela.

Sakhela's son was Mzikayise. Zanengqele Dalasile is

now regent for Mzikayise's son who is now pursuing his

studies at the University of Transkei.

LOCATIONS:
276 APPENDIX II
Hala Qwathi cont.
1. Clarkebury 61. Zabasa
2. Mhlophekazi 62. Si nqumeni MAP OF ENGCOBO DISTRICT
3. Didi 63. Sitoleni
4. Nkwenkwana 64. Upper Gqaka
5. Mbanga
6. Quluqu
7. Mjanyana
8. Tora
9. Mqonci
10. Ngqutura
11. Caba
12. Nxamagele
13. Cwecweni
14. Xonye
15. Debera
16. Mgwali
17. Egoso
18. Ngqaba
Jumba
19. Beyele
20. Qumanco
21. Elucwecwe
22. Lahlangubo
23. Gubenxa
24. Nkwenkwana
Qwathi
25. Mtuntloni
26. Gqutyini
27. Zadungeni
28. Mkanzi
29. Esikobeni
30. Manzana
31. Qutubeni
32. Kanye
33. Qebe
34. Tsalaba
35. All Saints
36. Xuka Drift
37. Eluhewini
38. Nggokoto
40. Ngcacu
Maqanda
41.
42. Xuka
43. Cefane
44. Engxogi
45. Caca
46. Msintsana
47. Madotyeni
48. Sentube
49. Lower Sitoleni
50. Upper Gqobonco
51. Lower Gqaka
52. Gqobonco Junction
53. Gqobonco
54. Nkondlo
55. Ntibane
56.Lower Bashee
56A. Bashee
57. Lower Mnyolo
58. Mnyolo
59. Mkonkoto
60. Mgudu
 277

APPENDIX III: QWATHI PROPOSALS FOR ACCEPTANCE OF

BRITISH CONTROL

The following were the proposals drafted by Reverend

John Gordon on behalf of the Qwathi.

1. Dalasile wishes it to be understood that he is not

taken over by Government on account of misconducting

himself and trusts that his good behaviour will be

taken into consideration.

2. Dalasile hopes the Government will consent to

grant a separate magistrate for his tribe.

3. Dalasile hopes the government will allow histribe

the country they have hitherto occupied without being

mixed with other tribes.

4. Dalasile hopes that the hut tax will not come into

force in his tribe for two years.

5. Dalasile hopes that the government will make him

an allowance of not less than one hundred pounds per

annum.
 278

6. Dalasile hopes that the government will be pleased

to make an annual allowance to his son and heir,

Langa, and his brother Danti and to the five of the

following leading men in Qwathi political affairs,

namely, Singama, Sitonga, Sandile, Mangele and

Matyobeni.

7. Dalasile hopes the government will confirm the

grants of land made in his country (four in number)

for the church of England missions.

8. Dalasile also begs that the government will

strenuously prohibit the sale of brandy in his

country.
 279

APPENDIX IV: DUTIES OF HEADMEN

1. To distribute gardens

2. To settle small land disputes.

3. To arbitrate in civil cases arising in their

wards.

4. To help in the collection of hut tax.

5. To suppress rioting and thieving.

6. To recover stolen property.

7. To report irregularities.

8. To maintain order in his ward.

9. To exercise general supervision over his ward and

be at all times ready to assist the magistrate and

carry out instructions.

10. To help in the birth and death registration.

 280

11. To be the mouth piece of the government through

whom the magistrate would disseminate information - to

act as an unbroken link between the government and the

people of the ward.

12. They were also required to attend at the office to

assist in the hearing of more important cases and in

civil cases to assist as assessors only when there was

no attorney as it would be hard for them to understand

what was meant by "objection", "point of procedure",

"point of correction" and so on.

Footnote:- G3-84, W.E. Stanford to Elliot, p.76.

N.A.95, Elliot to Secretary for Native

Affairs, 17/6/84.

J. Rose-Innes (USNA) to Resident

Magistrates: Circular No.1 of 1890

18/4/1890.
 281

APPENDIX V: CHIEFS AND SUBSIDY

NUMBER OF

NAME OF A CHIEF SUBSIDY ARMED MEN REMARK

Dalasile (Head Chief) 100 880 Not drawn

Danti (brother of Dalasile) 25 100 Not drawn

Langa (son of Dalasile) 20 - Not drawn

Matyobeni (Senior Councillor) 12 Not drawn

Sitonga (sub-chief) 12 330 Not drawn

Sandile (sub-chief) 12 300 Not drawn

Singama (sub-chief) 12 390 Not drawn

Mangele (sub-chief) 12 130 Not drawn

Ntwangu (sub-chief) 280 No subsidy

Venu (sub-chief) - 375 No subsidy

Ntabankulu (sub-chief) - 160 No subsidy

Sigidi Fubu (sub-chief) 35 No subsidy

Vananda (sub-chief) - 45 No subsidy

Yekiso (sub-chief) - 100 No subsidy

Ngcengane (sub-chief) 40 No subsidy

Sigidi Ndlela (sub-chief) - 80 No subsidy

Mzolisa (sub-chief) - 50 No subsidy

Ndyande (sub-chief) - 15 No subsidy

Mendela (Mfengu) - 75 No subsidy

Mcobololo (Mfengu) - 50 No subsidy

 282

APPENDIX VI: LIST OF HEADMEN IN QWATHILAND AS IN JUNE 1910

NO NAME TRIBE LOCATION NO TRIBE OF PEOPLE

1 Bilikana (Headman) Qwathi Bashee 56 Qwathi

2 Dolophini (Headman) Thembu Sinqumeni 64 Gcina & Qwathi

3 Sigidi Fubu Qwathi Ngcacu 41 Qwathi

4 Gemani Rasmeni Thembu Gqobonco 48 Qwathi

5 Gwadiso Qwathi Bashee 59 Qwathi

6 Hlakula Thembu Qutubeni 33 Qwathi, Thembu

& Mfengu

7 Langa (Chief) Qwathi Nkondlo 55 Qwathi

8 Lumkwana (Headman) Qwathi Mnyolo 61 Qwathi

9 Magugwana Mfengu Sikhobeni 30 Mfengu

10 Matumbu Qwathi Gqobonco 58 Qwathi

11 Gwama Mfengu Cefane 44 Mfengu

12 Mgunundu Qwathi Sitoleni 65 Thembu &

Qwathi

13 Miti Mpondomise Bashee 57 Qwathi &

Mpondomise

14 Mkhohliwe Qwathi Mgudu 62 Qwathi

15 Mkutwana Qwathi Gqaga 66 Qwathi

16 Mqotyana Qwathi Gqaga 52 Qwathi

17 Mtshangala Qwathi Tsalabo 35 Qwathi

18 Mzolisa Qwathi Zabasa 63 Qwathi

19 Sigidi Ndlela Thembu Sentubi 49 Qwathi

20 Ngxukumashe & Qwathi Qebe 34 Qwathi

Manxiwa

21 Njikiza Qwathi Luhewini 40 Qwathi

22 Nobatana Baca Mkanzi 29 Mfengu

 283

NO NAME TRIBE LOCATION NO TRIBE OF PEOPLE

23 Nonyusa Qwathi Gqobonco 54 Qwathi

24 Nqwiliso Qwathi Qutubeni 32 Qwathi

25 Nqwenani Qwathi Luhewini 38 Qwathi & Gcina

26 Ntaka Qwathi Ngxogi 45 Qwathi

27 Ntantiso Thembu Zadungeni 28 Qwathi &

Thembu

28 Ntengo Qwathi Maganda 92 Maganda

29 Mntonintshi Thembu Sitobeni 50 Qwathi

30 Ntozini Mfengu Gqutyini 26 Mfengu

31 Poswayo T. Mfengu All Saints 36 Qwathi &

Mfengu

32 Raleigh or Lali Ngqika Mntuntloni 25 Qwathi, Thembu

& Mfengu

33 Sikundla Qwathi Caca 47 Qwathi

34 Silo Thembu Xuka 37 Qwathi

35 Sipango Qwathi Caca 46 Qwathi

36 Sitelo Qwathi Xuka 43 Qwathi

37 Sitoza Qwathi Bashee 51 Qwathi

38 Sondlo Thembu Gqutyini 27 Thembu &

Mfengu

39 Tayiboso Qwathi Mnyolo 60 Qwathi

40 Vetu Mpondomise Manzana 31 Qwathi,

Thembu, Mfengu
& Mpondomise
41 Vetyu Qwathi Xuka 39 Qwathi

42 Yawa Thembu Gqobonco 53 Qwathi

A.G. MCLOUGHLIN

Confirmed by T. Somdaka of Silo's ward, Xuka Engcobo.

 284

BIBLIOGRAPHY

ORAL SOURCES

1) Joyi, Z., Thembu (Hala), Teacher, Baziya: Umtata,

10/6/87.

2) Makaula, A.M., Bhaca, Teacher, Rhodes University,

20/8/87.

3) Mazwembe, D., Qwathi (Sidindi), Councillor,

Tshapile: Engcobo, 16/7/87; 9/9/88.

4) Mnyande, M., Qwathi (Ntondo), Businessman, All

Saints: Engcobo, 12/6/87.

5) Mxutu, D.B., Qwathi (Sidindi), Retired Clerk, All

Saints: Engcobo, 13/6/87;4/10/87;9/9/88;

28/9/88.

6) Ndima, D.M., Thembu (Hala), Labourer, Emkhanzi:

Engcobo, 24/4/87.

7) Ngcongolo, K.N. Radio Xhosa, Langa: Cape Town,

30/3/87.
 285

8) Nontshokweni, S., Hala, Herbalist: Langa, Cape

Town, 5/3/87.

9) Somdaka, T., Qwathi (Dikela), Councillor, Silo:

Engcobo, 13/6/87; 10/9/88.

10) Titus, A.M. (Reverend), Qwathi (Dikela), Retired

Anglican Priest, Tshapile: Engcobo,

12/7/87; 10/9/88.

11) Xundu, M., Qwathi (Khombela), Councillor, Manzana:

Engcobo, 2/7/87; 23/10/87; 9/9/88;

28/9/88.

B. ARCHIVES AND MANUSCRIPT SOURCES

1. OFFICIAL

GOVERNMENT ARCHIVES: CAPE TOWN

(a) NATIVE AFFAIRS

(i) N.A. 40 - 320 Letters received 1872-1904.

(ii) N.A. 840 - 852 Letters despatched 1872-1885.

 286

(b) CHIEF MAGISTRATE: TRANSKEI

CMT 1/1 - 1/45 Letters and telegrams received and

despatched by Chief Magistrate of

Thembuland 1872-1885.

(c) RESIDENT MAGISTRATE: ENGCOBO

(i) CMT 1/27 - 3/94 Letters received, 1876-1906.

(ii) 1/ECO 5/1/1/1 - 5/1/1/28 Letters received 1881-

1910.

2. PRIVATE

(a) CORY LIBRARY: RHODES UNIVERSITY: GRAHAMSTOWN

1) MIC 172/96723/1-3, Reel 1-3, Anglican Missionary

Records. Microfilm London

Archives.
 287

2) PR 153, Notice: "Amendment Conditions for the

Occupation of the Territory

between the Kei and the Bashee".

3) PR 200, Brownlee, N.B.I., "Conclusive Defeat of

the Tambookies."

4) PR 805, Holt, B., "Annexation of Thembuland".

5) PR 806, Grant, N.R., "The Heart of Transkei".

6) PR 1147, Umthetheli: "Chief Falo Mgudlwa of

Qumanco Location, St Marks".

7) PR 1148, Imvo Zabantsundu: "Late Chief Matsolo

Mgudlwa".

8) PR 1261, Christian Express: "The Native Outlook in

Transkei".

9) PR 1388, Mdolomba, E., "Inkosi uFalo Mgudlwa".

10) PR 3665, Sihele, "Ngoobani abaThembu

Bevelaphi?"

11) PR 3669, Mbutuma, M., "Ibali LabaThembu".

 288

12) PR 3670, Lennard, A., "A Brief History of

Clarkebury".

13) PR 14305, McLoughlin, A.G., "McLoughlin, Papers".

14) MS 14254, Christian Express: "Queenstown

Territory".

15) MS 14537(a) "Congregational Union of South

Africa".

16) MS 14603, Burton, A.W., "Notebooks".

17) MS 14611, Baile, L.H., "A Brief History of the

Kaffarian Rifles" - East London

Daily Despatch.

18) MS 15048, "Collection of Documents" - Methodist

Church Archives

19) MS 16813, "Notes on Missions"

20) MS 14636, "Glimpses of History", Burton Papers.

 289

(b) JAGGER LIBRARY: UNIVERSITY OF CAPE TOWN

STANFORD, WALTER, E.M., DIARIES AND PAPERS

BC 293: Al - A70

BC 293: B1.1 - B263.17

BC 293: C2 - C3

BC 293: D1 - D13

BC 293: E5.1 - E22

BC 293: G3 - G6

BC 293: H.1.1 - H.3.46

(c) PRINTED OFFICIAL SOURCES: CAPE COLONY BLUE BOOKS

A52 - 82: Report on Relocation.

C3 - 69 : Report on the Selection Committee on Native

Affairs.

G2 - 85 : Social, Economic and Political Conditions.

G3 - 84 : Social, Economic and Political Conditions.

G4 - 83 : Report on Native Laws and Customs

Commission.

G6 - 84 : Blue Book on Native Affairs.

G8 - 83 : Blue Book on Native Affairs.

G12 - 77: Report on Social, Economic and Political

Conditions.
 290

G13 - 80: Report on Social, Economic and Political

Conditions.

G17 - 78: Report on the Ninth Frontier War.

G20 - 81: Report on the Rebellion of 1880.

G21 - 75: Events Leading to Colonial Control.

G27 - 74: Relations between Dalasile and Ngangelizwe.

G33 - 79: Report on Social, Economic and Political

Conditions.
G33 - 82: Report on the Rebellion of 1880.

G35 - 73: Report on Social and Political Conditions

Tambookies: Conflict between Gcaleka and

Thembu.

G39 - 76: Report on Probart's Mission to Thembuland.

G41 - 72: Report on Social and Political Conditions

of Natives in the Transkei.

G43 - 77: Appendix to Blue Books on Native Affairs.

G43 - 79/2: Minutes of Ayliff's Meeting with the

Qwathi 19-9-78.

G43 - 82: Report on Sauer's Visit to Transkei.

G44 - 72: Report on Social and Political Conditions

of Natives in the Transkeian Territories.

G47 - 82: Report on Relocation.

G52 - 76: Political and Social Conditions.

G55 - 83: Papers relating to the Removal of Squatters

from Emigrant Thembuland.

 291

G66 - 83: Report and Proceedings of the Thembuland

Settlement Committee.

G109 - 83: Report: Leaving on the Recent Scare on

Threatened Combination of Native Tribes.

D. NEWSPAPERS

Christian Express: 1977

Imvo Zabantsundu: 1928 - 1939

Territorial News: 1904

Thembuland News: 1907 - 1910

Umtata Herald: 1884 - 1910

Wamba (Umhlobo Wabantwana): 1963

E. PUBLISHED WORKS

Ayliff, John and Whiteside, J., History of Abambo,

Generally known as the Fingoes, Butteworth,

1912.

Beinart, William Political Economy of Pondoland 1860-

1930. (Johannesburg 1987).

Beinart, W.J. and Bundy, C. Hidden Struggles in Rural

South Africa. Johannesburg, 1987.

 292

Bennie, W.G. Imibengo. Lovedale, 1935.

Blood, D.C. and Henderson, J.A. Veterinary Medicine

(London, 1968).

Brookes, E. History of Native Policy in South Africa.

Cape Town,

Brownlee, F. (ed) Transkeian Native Territories:

Historical Records. Lovedale, 1923.

Brownlee, W.T. Rreminiscences of a Transkeian.

Pietermaritzburg, 1975.

Bryant, A.T. Olden Times in Natal and Zululand.

London, 1929.

Bundy, C. The Rise and Fall of the South African

Peasantry. London, 1979.

Burman, S.B. Chiefdom Politics and Alien Law:

Basutoland under Cape Rule 1871-1884. Oxford

1988.

Cingo, W.D. Ibali LabaThembu. Emfundisweni Mission,

1927.
 293

Cory, G. The Rise of South Africa - (6 volumes).

Cape Town, 1965.

Davenport, T.R.H. South Africa: A Modern History.

Johannesburg, (2nd edition) 1978.

De Kiewiet, C. Imperial Factor in South Africa

London, 1961.

Delius, P. The Land Belongs To Us. Johannesburg,

1983.

Derricourt, Robins M. Pre-Historic Man in the Ciskei

and Transkei. Cape Town, 1977.

DuToit, A.E. "Cape Frontier: A Study of Native Policy

with Special Reference to the Years 1847-

1866". Archives Yearbook 1954. Cape Town,

1954.

Fortes, M. and Evans, P.E. African Political Systems.

London, 1940.

Green, S. First Hundred Years. Umtata, 1974.

 294

Guy, T. The Destruction of the Zulu Kingdom.

Johannesburg, 1982.

Hammond-Tooke, W.D. The Tribes of Mt Frere District:

(Ethnological Publications No.33)

Pretoria, 1956.

Hammond-Tooke, W.D. The Tribes of Umtata District:

(Ethnological Publications No.35).

Pretoria, 1956.

Hunter, M. Reaction to Conquest. London, 1961.

Kawa, R.T. Ibali LamaMfengu. Lovedale, 1929.

Maclean, J. (ed) A Compendium of Kaffir Laws and

Customs. Grahamstown, 1906.

Majeke, N. The Role of Missionaries in Conquest.

Johannesburg, 1954.

Marks, S. and Atmore, A. (ed) Economy and Society in

Pre-Industrial South Africa. London, 1985.

Matthew, L.H. Bantu Folklore. Cape Town, no date.

 295

Milton, J. Edges of War: History of Frontier Wars.

Johannesburg, 1983.

Nyoka, A.D. Phezu kolu Lwalw: Imbali ZeTshetshi

EseTranskei. Umtata, 1969.

Omer-Cooper, J.D. History of Southern Africa.

London, 1987.

Omer-Cooper, J.D. The Zulu Aftermath: A Nineteenth

Century Revolution in Bantu Africa. London,

1984.

Peires, J.B. The House of Phalo: A History of the

Xhosa People in the days of their

Independence. Johannesburg, 1981.

Rubusana, W.B. Zemk'inkomo Magwalandini. London,

1906.

Saunders, C.C. "Annexation of Transkei Territories".

Archives Year Book 1976. Pretoria, 1978.

Saunders, C. and Derricourt, R. (eds) Beyond the Cape

Frontier: Studies in the History of Transkei

and Ciskei. London, 1974.

 296

Schapera, I. Government and Politics in Tribal

Societies. London, 1956.

Shepherd, R.H.W. Bantu Literature and Life.

Lovedale, 1955.

Shillington, K. The Colonisation of the Southern

Tswana 1870-1900. Pretoria, 1985.

Soga, J.H. The AmaXhosa Life and Customs. Lovedale,

1931.

Soga, J.H. The South Eastern Bantu. Johannesburg,

1930.

Theal, G.M. History of South Africa from 1795-1872.

London, 1915.

Van Warmelo, N.J. Primary Survey of the Bantu Tribes

of South Africa. Pretoria, 1982.

Wagenaar, E.J.C. "A Forgotten Frontier Zone"

Archives Year Book for South African

History. Pretoria, 1982.

 297

Walker, E.A. History of Southern Africa. London,

1957.

Wilson, M. and Thomson, L. The Oxford History of

South Africa. (2 vols) Oxford, 1969.

F. ARTICLES

Beinart, W. "Conflict in Qumbu: Rural Consciousness,

Ethnicity and Violence in the Colonial

Transkei 1880-1913". Journal of South

African Studies Vol.8 (1981).

Bundy, C. "Emergence and Decline of South African

Peasantry" Journal of African Affairs.

Bundy, C. "A Voice in the Big House: The Career of

Headman Enoch Mamba" Journal of African

History, Vol.22 (1981).

Isaacson, A. "Social Banditry in Zimbambwe (Rhodesia)

and Mozambique, 1894-1907: An Expression of

Early Peasant Protest". Journal of African

Studies (Forthcoming) (Preliminary Draft).

 298

Leadley-Brown, C.R. "A Short History of the All

Saints Parish", All Saints, 1929.

Peires, J.B. "Central Belief of the Xhosa Cattle

Killing" Journal of African History.

Vol.28, (1987).

Saunders, C.C. "Tile and the Thembu Church: Politics

and Independency of the Cape Eastern

Frontier in the Later Nineteenth Century",

Journal of African History, Vol.11 (1970).

Van Onselen, C. "Reaction to Rinderpest in South

Africa 1896-1897". Journal of African

History, Vol.13 (1972).

G. UNPUBLISHED THESES

Conradie, A.F. "The Life and Works of the Methodist

Missionary, Peter Hargreaves in the Land of

Sigcau, Chief of the AmaMpondo 1882-1901".

(M.A. Thesis, University of Pretoria, 1967).

Keegan, T.J. "African Responses to the Implementation

of the Glen Grey Policy", B.A. Honours,

University of Cape Town, 1975.

 299

Mafeje, A. "Leadership and Change: A Study of Two

South African Peasant Communities". (M.A.,

University of Cape Town, 1963).

Master, V.M. "Resistence to Colonial Control of

Thembuland" (M.A., University of Cape Town,

1966).

Peires, J.B. "Chronology of the Cape Nguni till 1900"

(M.A., University of Wisconson, 1973).

Spicer, M.W. "The War of Ngcayechibi - 1877-1878".

(M.A. Thesis, Rhodes University, 1978).