It can also be readily understood that the tribes of Natal and Zululand (whatever may have been their interrelation when Tshaka began his iron rule and the process of welding the nation together), had, in the main—albeit within a couple of centuries—sprung from but three or four parent stocks. It is this universal intermingling of types which, as in England, has gradually evolved a people well-nigh homogeneous and possessing a remarkable degree of solidarity. Although, in 1906, many feuds and differences—some of these dating back two or more generations—existed among many of the tribes, when anything powerful enough to inflame particular sections occurred, it required but little effort and time to bring on a conflagration of the whole. There is nothing puny or dilatory about a Zulu when he begins to sharpen his assegais and cut shields for war. It will be seen in a later chapter how strained the relations between Natives and Europeans became, and how the black race came to feel that the white man's civilization was oppressing it. With such resentment latent in a million warlike savages, living under such system as has been outlined above, the danger of the tribal system, as well as its meaning, become, perhaps, sufficiently clear; at any rate, for the understanding of the story narrated in these pages. And yet, of all people on this earth, the Zulus are the most respectful, the most amenable to discipline, and the most easily managed—chiefly because of the many excellences inherent in the tribal system.
Having regard to the profound differences in social organization between the Zulus and the British people, differences which, chiefly because of their immense scope and variety, have been but briefly indicated herein, it has, ever since Natal became a British Colony, been a problem of extreme difficulty to devise a method whereby, whilst safeguarding Native interests, their affairs could be managed in a completely satisfactory manner. The elimination of the higher machinery of Native government, e.g. the King and his councils, has imposed on an alien people, animated by vastly different ideals, the duty of controlling present Native progress, if such, in fact, it be. If evidences of imperfect grafting of the Native system of administration into our own have often been conspicuous during the last seventy years, it will surprise no one; nor will anyone be astonished to hear that strong Commissions have been appointed at different times specially to investigate the condition of the Natives. One of these bodies was at work in 1852-3, another in 1882-3, and yet another, in the interest of South African Natives as a whole, in 1902-4. What is remarkable is the apparent apathy displayed by the public, its representatives and the Government, whenever the result of such investigations and reports thereon are in their hands. Not that the various recommendations should all be adopted, but one would think a little time could be spared to examine the development of a problem, probably greater than all other problems put together, that South Africa will ever be called on to deal with, and to consider seriously if such development is or is not proceeding on sound lines. A further Commission was appointed in 1906, on the conclusion of the Rebellion; it, indeed, fared better, but into the sincere and liberal administrative reconstruction brought about by the Government, it is unnecessary to go at this stage.
In the Constitution Act of 1893, provision was made whereby a sum of £10,000 a year was set apart "for the promotion of the welfare and education of the Natives." More than half this sum was, latterly, placed annually at the disposal of the Education Department for furthering Native education, whilst the balance was applied to other Native purposes, such as industrial training, cottage hospitals, irrigation, dipping tanks (East Coast Fever), and barrack or shelter accommodation. With the increase of Native population from 500,000 in 1893 to 945,000 in 1906,[40] this sum soon became inadequate, particularly when regard is had to the fact that the beneficiaries have contributed, on the average, about £250,000 per annum in direct taxation since the annexation of Zululand to Natal.
In addition to this contribution, however, the Government, as long ago as 1862, began making extensive grants of land upon trust to missionary societies, "that the same might be used for missionary work amongst the Natives by the ecclesiastical or missionary bodies named in the several deeds of grant."[41] By 1887 (the date of the last), seventeen of these reserves, aggregating 144,192 acres of the best agricultural land, had been so set apart. Numerous other, for the most part, smaller blocks have since been granted in Zululand. By way of still further assisting these societies, Parliament, in 1903, passed an Act transferring the administration of the trusts to the Natal Native Trust[42] and authorizing this body to charge rent from Natives living on the reserves.[43] One half of these monies was to be handed over to the missionaries for purposes of Native education and industrial training. It was not feasible to adopt such course in respect of the Zululand lots. Thus the education and general welfare of the people was promoted directly as well as indirectly.
Difficulty has always been experienced by the Government in inducing the people to take up industrial pursuits. On more than one occasion, large sums of money were voted and spent in erecting suitable buildings and providing instructors, but all to no purpose. Lack of enterprise on the part of the Natives was also exhibited in the matter of tree-planting, even when necessary for fuel, and this as to areas in regard to which they had every reason for thinking their occupancy would continue undisturbed for many years.
There are other directions in which difficulty has been met with when striving to promote material development. In some instances, disinclination to adopt European ideas is due to almost ineradicable superstitious notions.
Although Native law is in force in Natal, the Government, many years ago, foresaw the necessity of enabling individuals who had shown a disposition to adopt civilized habits, to obtain exemption therefrom. A law affording facilities, but, in practice, not free from difficulty, was accordingly passed in 1865.[44] Many men, women and children have availed themselves of its provisions.[45] It was also foreseen that these people, according as they conformed to civilized conditions of life, would stand in need of means whereby their voice could be given expression to. Hence, the passing of the law[46] under which a male Native, who has been resident in the Colony for a period of twelve years, who has the necessary property qualification, and has been exempted from the operation of Native law for a period of seven years, is entitled to be registered as a qualified elector in the district in which he possesses property qualification. In practice, but little advantage had been taken of this law. This tends to show that the Native per se has no special desire to obtain European franchise.
There are two disabilities all classes of Natives suffer from, viz. the impossibility of possessing firearms, except with the special consent of Government, and of obtaining European liquor, except on the production of a medical certificate.
FOOTNOTES:
[20] Bird, Annals of Natal, i. 307.