Nomalanga Mkhize

This article situates RT Kawa’s Ibali lamaMfengu (1929) as a canonical text of South African historiography, and mfecane historiography in particular. In Ibali lamaMfengu, Kawa attempts to give an account of the origins of amaMfengu clans, who were Mfecane refugees, as well as their political situation, when they were incorporated into the Gcaleka kingdom of King Hintsa in the 1820s and 1830s. Kawa’s work is significant in clarifying key disputes on the origins of amaMfengu although is not comprehensive in detailing their early life amongst amaXhosa. Although a key text, its analysis was not only excluded, but rejected by ‘‘mainstream’’ South African historians in the 1980s and 1990s. This omission resulted in dominant scholarly versions of the Mfecane dismissing the validity of the interpretations and analyses of African writers, in effect, rendering Mfecane historiography a ‘‘white-only’’ debate. I demonstrate in this article that Kawa’s work is in fact, a valid and persuasive history of amaMfengu, and is largely accurate on the basis of their origins, their life under chief Hintsa, and the reasons for their exodus from amaXhosa, that led to their loyalty pledge to the British in 1835.

This paper argues that the ‘institutionalisation' model used by universities to spearhead the intellectualisation of African languages is a non-starter for taking African languages in new creative directions. The major constraint for African language literary culture is that written output has historically been heavily bent towards conservative themes, in which cultural pride and propriety take centre stage: that is, a literature that speaks to ‘Good Bantus’. I argue that the literary tradition, particularly in schools and universities, has been marked largely by three characteristics: (i) the close linkage between ethnic identity and language; (ii) use of African language as cultural reclamation and pride; and (iii) narratological stagnation and lack of inventiveness in literary production. To bring life into African languages in the academy requires aesthetic inventiveness and transgression. For this to happen, literary regeneration ought to be at the heart of the African language intellectualisation project promoted by the academy.

This article addresses farm workers and farm dwellers' tenure insecurity and its relationship with farm conversions in the agricultural district of Cradock, located in the Eastern Cape Karoo. It argues that consequences of farm conversions for farm workers/dwellers' tenure security must be understood within the context of regional land and labour histories. Its main contention with existing positions that ‘blame’ farm conversions for increased evictions and an efflux of workers/dwellers from farms is that there is a correlative rather than causative relationship between farm conversions and farm worker/dweller displacements in the semi-arid areas. It argues that the extreme nature of the historical land question and the continued dominance of a historically white land-owning class in the semi-arid areas render farm workers/dwellers structurally vulnerable to having their residential arrangements on farms terminated at any given moment. Drawing on fieldwork conducted in Cradock between 2009 and 2011, the article shows that game farm conversions tend to perpetuate existing land and power relations on farms as they have prevailed over time. However, it also argues that the distinctiveness of game farm conversions lies in their near ‘irreversibility’ as a land use form which creates more permanently securitised and sealed-off pockets of consolidated land in the countryside. These transformations increase the erosion of farm workers/dwellers' embedded social histories and cultural imprint as a labouring class on the landscape.