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R e f . N o . 30.10.34.
My dear Jones,Yesterday afternoon, I told you already that I appreciated
the co-operative spirit which runs through you*" Memo. to Dickson. On re-reading it, last night, I felt moved to say what follows. I realise that, probably, not much of what I am about to say will be of direct use to you for your Memo. Still, it helps me to put it down by way of crystallising my own thoughts; and it may help you, in dealing with a very difficult and involved problem^to see why I look at it from a dif-
ferentLngle.I. If, as you say, in your covering letter to me, your re
ference to "anthroplogists" is aimed at Malinowski and Mumford, it would be better to make this limitation quite clear in the Memo, itself. .For, the term, used without qualification, covers Mrs H. and Schapera as well and their Heport on the Ibutho system is, after all, the _only official.Report drawn up by "anthropologists". It was drawn up prior to, and in-
tCdependently of, the private Memos, of Mai. and Mumv and^ would have been just what it is, if Mai. and Mum. had never turned up in South Africa at all. If your Memo, is circulated among the Missionaries, the scope of your strictures on the Anthropologists is sure to be misunderstood, seeing that many Missionaries are prejudiced against, or suspicious of, all anthroplogists, as such.
2. The dispute about the Ibutho system is only a special in-
Missionary activity, ^et me try, therefore, to identify, first, the essential core of that friction.
In our White society, we have achieved, a "secular" State, based on religious "toleration". This means two things: ^irst, that it is indifferent to the State what Jfeligion anyone of its citizens has, or whether he has any religion at all, so long as it can rely on both Christians and non+Christians (from Jews to "pagans") to obey its laws and to fight for it in time of war. And, secondly, that its citizens leave one another in peace in respect of their religious convictions, and do not persecute one another for religious differences, nor aggressively proselytise among one another. There is no Protestant "Mission" to the Roman Catholics, or vice versa. All Christian denominations, even the R.C.s, have in modern White society lost their aggressive propagandist character. They may preach, denounce, hold revival campaigns, ad. lib., but a Christian and an Athe ist will do business with one another,meet at the same dinner-table, and die in the same trench in war-time.
O'*-*What has made this possible? I suggest that it is the off jrgai
recognition, irrespective of religious differences, of common standards of sex-morality; more particularly, monogamy as the only legal form of marriage, and the condemnation of pre-marital and extra-marital sex- relations. There is agreement and uniformity at any rate in theory and profession (ideal): in fact, the success of mor^gamy^as an institution, is bought at the price of prostitution and other forms of extra-marital relations, just as there is plenty of pre-marital sex-experience. Still, however much the practice may fall short of the ideal, there is a difference between a social system which permits pre-marital sex-relations
and recognises polygamy as an institution
}. So far as I know, neither monogamy nor ''chastity” (using this word, for convenience, to cover all avoidance of pre-marital and extramarital sex-relations) are Christian inventions. Both were practised among certain peoples long before Christianity was ever heard of; both are found among non-Christian peoples at the present day. It is, however,true that Christianity has adopted both as essentials of a "Christian" life. Hence, Missionaries, going forth to preach "the gospel of Christ",preach also whatever has, in the course of centuries, become part of historic Christianity. When they denounce "tribalism" and "paganism", they mean, apart from witchcraft, mainly polygamy and unchastity, just as "sin" for most Christians means aberrations from "Christian" ses- morals. (See the Bishop of Pretoria's recent re—declaration of war on "tribalism"). The result is that the Missionaries’ attack on tribal sex- morality is, in practice, far more disruptive in its effect on tribal society than their teaching of the Christian concept of God or their instruction in handicrafts and hygiene.
4. And it is disruptive in two ways: On the one hand, becausepolygamy^ where practised, is so deeply wrought into the whole structure
SrcJtof^life that a polygamist , converted to Christianity* and required tochange over to monogamy, finds himself before the awful problem of eitherremaining outside the Christian communion, or breaking legal and moralobligations incurred in good faith under the polygamous system? 0n theother hand, because the Missions, in their fear of having their flock
*■ itcontaminated by heathen practices, tend to drive a wedge into the tribe so as to preserve their converts from the "temptations" of the rival theory and practice. Th£s, as I see it, the crux of the trouble is the conflict between two systems of morality, and especially of sex-morality.
The Missionaries, intelligibly enough from their point of view, try to build and maintain a Christian society, living according to -a: Christian pattern, in tne midst of a society many of the members of which continue. , . OH X . f ' h s i i <+**** +1 ' i i / *to live according to their traditional non—Christian pattern. Bu t t h e sense of antagonism, and the consequent desire to differentiate and kgep apart, tend to spread to all that is tribal and thus to weaken bonds and loyalties which*. are; in themselves/worth maintaining and which offcen are not necessarily in conflict with a Christt&n life at all, unless one confuses (as many Missionaries in the past have been apt to do) what is non+curopean with what is non4&hristian.
5- The Chief, so far as we can make out, is genuinely concerned over the danger of disruption and division with which the cohesion of the tribe is threatened through the split between Christians and non-Christians and their being herded into mutually exclusive organisations. Th«rt co-
. 40 ohesion, the*? owazi loyalty (or patriotism, if one likes so to call it), are values worth preserving and strengthening, especially when one considers that the de-triabiLised N a t i v e , e v e n if Christianised, is not, after all, organically incorporated into White "Christian" society. Co- lour-bars, and -prejudices keep him an outcast, and he needs the moral support of a social group in which he is not mrtggg* differentiated against merely because he is a Native and his skin is not white, and from which it would be fatal to let him be divided by his conversion to Christianity. ihe Chief's problem, so viewed, is the who£ly intelligible one of preserving the living cohesion of Swazi society in a way which will
*
admit of the inclusion within it of Christian and non-Christ (An Swazis elike.
6. The Chief wants to use the Ibutho system as the instrument for restoring and maintaining the integration of the Swazi tribe. For this purpose, it is in_2rinciple well fitted, both because of its traditional function, and becausefit is a life-long . ^ . which is
i --------^ organisation,able to function, not merely as a youth movement, but as an effective group-tie bc/dty/ceri adult men and adult women. In this respect, I still think it differs from the Pathfinder Movement, if one is to judge by the analogy of the Scout Movement. -Lt is all very well to set down a Pathfinder group of "18 - in fact, does the P.M. hold the overwhelming majority of its members after 18 to 20; any more than does the Scout Movement? It seems to me that the P.M. has inherited from theS.M. a de facto limitation to a movement for boys and youths, including adults only as officers and officals. This limitation is not, of course, essential, but if there is to be a development of adult groups^ it is far more lively to come throught the affiliation of the Swazi Pathfiner organisation with the Ibutho system, than in any other way. For, the Ibutho system brings the tradition of life-long membership automatically with it.
7. As Mrs H. has recommended in some detail, and as, so we understand, the Chief has agreed and is willing to guarantee, the Pathfinder groups affiliated with the Ibutho system would be given every facility for maintaining their own forms of discipline and standards of conduct*, be under their own officers', haVe their own camp when gathered at the Chief’s Kraal together with other Ibutho groups; etc. One would hope that, in this contact with non-Christ^n Ibutho groups, the*j|would distinguish themselves as an e'lite in conduct, effici-
ency and loyalty, and thus exercise a powerful pull by their example.
f
8. Tribal sex-morality is not an essential part of the Ibuthosystem. If members of the Ibutho engage in pre-marital sex-relations or,as adults/practise polygamy, they do so, not because they belong to theIbutho and are thereby obliged to do so, but because they follow generaltribal custom and tradition. Membership of the Ibutho, as such, imposesno obligation or compulsion to conform to these customs; and there is,therefore, no reason why Christian members of the Ibutho should notpractise, and be proud of practising, their own morality in these matters.
9. A last remark, merely by the way: the Pathfinder oath demands loyalty to God, to King, to Chief - clearly assuming that the demands of these three will never conflict. In the present difficult transition period for the Swazis, this is a tremendous assumption, especially when for a Christian Swazi the will of God is interpreted by a Missionary, and the will of the King by a Resident, or High, Commissioner; * and^when , even on matters which have nothing to do with sex-morals, Missionary, Commissioner, and Chief may well fail to see eye to eye.
($lso: the first Pathfinder "law” seems to me to be wordedambiguously. A law is a command addressed to someone who is to obey it.But, the law that "A Pathfinder’s honour is to be trusted", reads likea command addressed to the general public to trust Pathfinders becausethey are honourable, whereas it is presumably meant to be addressed toPathfinders an«l asks them to behave honourably so that people may trust them! 0 >
A ^ f (
Collection Number: AD1715
SOUTH AFRICAN INSTITUTE OF RACE RELATIONS (SAIRR), 1892-1974
PUBLISHER: Collection Funder:- Atlantic Philanthropies Foundation
Publisher:- Historical Papers Research Archive
Location:- Johannesburg
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This document forms part of the archive of the South African Institute of Race Relations (SAIRR), held at the Historical
Papers Research Archive at The University of the Witwatersrand, Johannesburg, South Africa.
