Abstract
Closely associated with the Government’s policy of dividing the chiefs was that of weaning their people away from them. So long as this policy proceded successfully, the danger of a revolt led by the chiefs continued to diminish. It was, however, a policy which required careful handling, for loyalty to one’s chief was a basic virtue in Sotho society, although counterbalanced by a man’s ultimate sanction of withdrawing his allegiance and joining another chiefdom. Unlike the missionaries, the Government did not ask the Sotho to abandon their chiefs physically and move into Government-controlled villages, but the magistrates nonetheless quite consciously tried to undermine the authority of the chiefs. As they were also simultaneously attempting, by enforcing the regulations, to introduce a number of unwelcome changes into the daily life of the Sotho, they required a nice judgement of what changes in Sotho law would be tolerated by the people in return for such advantages as Government protection from unwelcome impositions by their chiefs. Simultaneously, the magistrates had to prevent the chiefs from becoming so discontented at their loss of power over their people that they united against the Government. An initial salutary lesson assisted Griffith to strike a suitable balance in future.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
See J. M. Mohapeloa, Africans and their Chiefs, (Cape Town, 1945) p 4.
A. Barkly to Sir Henry Barkly, 1 Oct. 1877, quoted in F. Barkly, Among Boers and Basutos, (London, 1893) p 18.
G. M. Theal, History of South Africa since September 197,5, vol. vi (London, 1908) p 335.
The census figure was an under-estimate. See Sanders, Moshoeshoe, p. 279 n. 43. R. C. Germond, Chronicles of Basutoland, (Morija, 1967) p. 326.
Smith, The Mabilles, p. 187. Mabille succeeded Arbousset at Morija, the mission station near Letsie’s village, in 1859.
e.g. in 1874 Molapo was vociferously opposed to missionary schools on the grounds that they led to the abandonment of bohali, and circumcision. See Cape, N.A. 295: Nixon’s report, 12 Aug. 1874. On Masopha, see e.g. J. M. Mohapeloa, ‘The Essential Masupha’, Lesotho Notes and Records, 5 (1965– 66) 11–12; Cape Parl. Papers, G. 16–76, pp. 6–7.
See Lesotho, S9/1/3/1: Griffith to Casalis, 14 Oct. 1871; Cape Parl. Papers, G. 27–74, p. 26: Griffith’s report for 1871; Cape, U.B.R., vi. 524–6: Griffith to Barkly, 11 Nov. 1872; vi. 529–30: Report by Langham Dale, 3 Dec. 1872; vi. 533–4: Brownlee to Molteno, 20 Dec. 1872; N.A. 295: (Education) Langham Dale to Nixon, 26 Aug. 1874.
Barkly, Among Boers and Basutos, p. 32. Indigenous healers always charged a fee. See C. Griffith ‘Some Observations on Witchcraft in Basutoland’ (communicated by J. X. Merriman), The Transactions of the South African Philosophical Society, (1877–80) 89.
Copyright information
© 1981 Sandra Burman
About this chapter
Cite this chapter
Burman, S. (1981). Winning over the People. In: Chiefdom Politics and Alien Law: Basutoland under Cape Rule, 1871–1884. St Antony’s/Macmillan Series. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-04639-3_7
Download citation
DOI: https://doi.org/10.1007/978-1-349-04639-3_7
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-04641-6
Online ISBN: 978-1-349-04639-3
eBook Packages: Palgrave History CollectionHistory (R0)