Relevant bibliographies by topics / Xhosa Cattle-Killing

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Academic literature on the topic 'Xhosa Cattle-Killing'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Xhosa Cattle-Killing"

1

Peires, J. B. "The Central Beliefs of the Xhosa Cattle-Killing." Journal of African History 28, no. 1 (March 1987): 43–63. http://dx.doi.org/10.1017/s0021853700029418.

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The Xhosa cattle-killing movement of 1856–7 cannot be explained as a superstitious ‘pagan reaction’to the intrusion of colonial rule and Christian civilization. It owes its peculiar form to the lungsickness epidemic of 1854, which carried off over 100,000 Xhosa cattle. The Xhosa theory of disease indicated that the sick cattle had been contaminated by the witchcraft practices of the people, and that these tainted cattle would have to be slaughtered lest they infect the pure new cattle which were about to rise.The idea of the resurrection of the dead was partly due to the Xhosa belief that the dead do not really die or depart from the world of the living, and partly to the Xhosa myth of creation, which held that all life originated in a certain cavern in the ground which might yet again pour forth its blessings on the earth. Christian doctrines, transmitted through the prophets Nxele and Mhlakaza, supplemented and elaborated these indigenous Xhosa beliefs. The Xhosa and the Christian elements united together in the person of the expected redeemer Sifuba-sibanzi (the broad-chested one). The central beliefs of the Xhosa cattle-killing were neither irrational nor atavistic. Ironically, it was probably because they were so rational and so appropriate that they ultimately proved to be so deadly.
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2

Peires, J. B. "‘Soft’ Believers and ‘Hard’ Unbelievers in the Xhosa Cattle-Killing." Journal of African History 27, no. 3 (November 1986): 443–61. http://dx.doi.org/10.1017/s0021853700023264.

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A substantial minority, perhaps 15 per cent of all Xhosa, refused to obey the prophetess Nongqawuse's orders to kill their cattle and destory their cornl. This divided Xhosaland into two parties, the amathamba (‘soft’ ones, or believers) and the amagogotya (‘hard’ ones, or unbelievers). The affiliation of individuals was partly determined by a number of factors – lungsickness in cattle, political attitude towards the Cape Colony, religious beliefs, kinship, age and gender – but a systematic analysis of each of these factors in turn suggests that none of them was sufficiently important to constitute the basis of either party.The key to understanding the division lies in an analysis of the indigenous Xhosa terms ‘soft’ and ‘hard’. ‘Softness’ in Xhosa denotes the submissiveness of the individual to the common will of the community, whereas ‘hardness’ denotes the determination of the individual to pursue his own ends, even at communal expense. Translated into social terms, the ‘soft’ believers were those who remained committed to the mutual aid ethic of the declining precolonial society, whereas the ‘hard’ unbelievers were those who sought to seize advantage of the new opportunities offered by the colonial presence to increase their wealth and social prominence. The conflict between the social and personal imperatives was well expressed by Chief Smith Mhala, the unbelieving son of a believing father, when he said, ‘They say I am killing my father – so I would kill him before I would kill my cattle.’ Certainly, the division between amathamba and amagogotya ran much deeper than the division between belief and unbelief, and the Xhosa, in conferring these names, seem to have recognized the fact.
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3

Offenburger, Andrew. "The Xhosa Cattle-Killing Movement in History and Literature." History Compass 7, no. 6 (November 2009): 1428–43. http://dx.doi.org/10.1111/j.1478-0542.2009.00637.x.

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4

Ashforth, Adam. "The Xhosa cattle killing and the politics of memory." Sociological Forum 6, no. 3 (September 1991): 581–92. http://dx.doi.org/10.1007/bf01114479.

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5

Stapleton, Timothy J. "Reluctant Slaughter: Rethinking Maqoma's Role in the Xhosa Cattle-Killing (1853-1857)." International Journal of African Historical Studies 26, no. 2 (1993): 345. http://dx.doi.org/10.2307/219550.

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6

Davies, Sheila Boniface. "Raising the Dead: The Xhosa Cattle-Killing and the Mhlakaza-Goliat Delusion." Journal of Southern African Studies 33, no. 1 (March 2007): 19–41. http://dx.doi.org/10.1080/03057070601136517.

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7

Stapleton, Timothy J. "The Memory of Maqoma: An Assessment of Jingqi Oral Tradition in Ciskei and Transkei." History in Africa 20 (1993): 321–35. http://dx.doi.org/10.2307/3171978.

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Dominated by a settler heritage, South African history has forgotten or degraded many Africans who had a significant impact on the region. The more recent liberal and radical schools also suffer from this tragic inheritance. Maqoma, a nineteenth century Xhosa chief who fought the expansionist Cape Colony in three frontier wars, has been a victim of similar distortion. He has been characterized as a drunken troublemaker and cattle thief who masterminded an unprovoked irruption into the colony in 1834 and eventually led his subjects into the irrational Cattle Killing catastrophe of 1856/57 in which thousands of Xhosa slaughtered their herds on the command of a teenage prophetess. Recently, the validity of this portrayal has been questioned. Alan Webster has demonstrated that, throughout the 1820s and early 1830s, Maqoma attempted to placate voracious European raiders by sending them cattle tribute. Only after the British army and Boer commandos had forced his Jingqi chiefdom off its land for the third time did this ruler order retaliatory stock raids against the colony in late 1834.
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8

LEWIS, JACK. "Materialism and Idealism in the Historiography of the Xhosa Cattle-Killing Movement 1856–7." South African Historical Journal 25, no. 1 (November 1991): 244–68. http://dx.doi.org/10.1080/02582479108671959.

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9

Hodgson, Janet, and J. B. Peires. "The Dead Will Arise: Nongqawuse and the Great Xhosa Cattle-Killing Movement of 1856-7." Journal of Religion in Africa 21, no. 1 (February 1991): 88. http://dx.doi.org/10.2307/1581098.

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10

Kros, Cynthia, and J. B. Peires. "The Dead Will Arise: Nongqawuse and the Great Xhosa Cattle-Killing Movement of 1856-7." International Journal of African Historical Studies 23, no. 3 (1990): 504. http://dx.doi.org/10.2307/219603.

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Dissertations / Theses on the topic "Xhosa Cattle-Killing"

1

Boniface, Davies Sheila. "History in the literary imagination : the telling of Nongqawuse and the Xhosa cattle-killing in South African literature and culture (1891-1937)." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/238313.

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This thesis takes as its subject the millenarian movement of 1856-7, commonly known as the Xhosa Cattle-Killing. My project examines a range of literary representations of this seminal moment in South African history: novels, plays, and short stories in English or English translation. The period under consideration encompasses the earliest literary responses to the Cattle-Killing and includes critical historical-political moments such as: the incorporation of the last independent black territory into the Cape Colony, the creation of the Union of South Africa, the passing of the Land Act, the enfranchisement of white women and the enactment of Hertzog's 'native bills'. The project consists of close, contextual readings, and the approach is cross-cultural and interdisciplinary. In this dissertation I examine the meaning that has accrued to the Cattle-Killing, and the role that literary accounts have played in interpreting and defining this pivotal event in the historical consciousness of their sometimes considerable audiences. In some cases, these creative works have anticipated trends in formal historiography and suggested new ways to interrogate the evidence. But the accounts do more than creatively reconstruct the past. They are also implicated in their respective presents and use the Cattle-Killing to 'write out' contemporaneous concerns: be it female emancipation, 'native education' or Black Nationalism. The various manifestations of the Cattle-Killing story chart not only the shifting 'truth' of the event but also the ways in which it has been made relevant and useable for different communities at various points in South Africa's history. To read these accounts of the Cattle-Killing, I argue, is to 'read' the history of this period. While taking as its subject an event from 150 years ago, and literary responses from shortly after, my project contributes to wider, on-going conversations relating to history as a field of argument and literature as a social and historical force. A related aim is to contribute to the revaluation of early South African literature, which has been neglected or homogenized in recent years. My dissertation seeks to recuperate and complicate by representing a variety of subject positions and resuscitating voices discarded or forgotten.
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2

Yekela, Drusilla Siziwe. "The life and times of Kama Chungwa, 1798-1875." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001849.

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Few students of History understand the derivation and/or origin of the Gqunukhwebe oath "Ndifung' uChungw' efel' ennyameni: I swear by Chungwa who is lying dead at Mnyameni (Alexandria)." A desire to eludicate this point and other related facts inspired me to undertake a close examination of the history of the Gqunukhwebe people, selecting as my main theme the life-work of Chief Kama. In the first chapter I am discussing the creation of the Gqunukhwebe Chiefdom under Khwane by the Xhosa King, Tshiwo. The central theme here is the Black-White confrontation of the 17th - 18th centuries on the Cape Eastern Frontier. As a result of the collision the Gqunukhwebe people were forced to make a home on the banks of the Thwecu River along the east coast. It was here that Kama reached early manhood. The second chapter describes the establishment of Wesleyville Missionary Station by William Shaw in 1823, the first Methodist Missionary Institution in all Xhosaland. In chapter three the discussion centers on the significance of Kama's conversion. An unforeseen outcome of his public profession of the Christian faith was that it not only stigmatized the latter religion as a force destructive of the old order in Xhosa society, but it also reshaped Kama's political image for the good of his religious life. He not only fled from the neighbourhood of his relations and sojourned in a strange land, but also reinforced the Colonial forces in the contemporary frontier struggles. His integrity, self-sacrifice and pro-Colonial inclination eventually won him Middledrift. Chapter four opens with Kama's settling in Middledrift. The theme here is two-pronged. It presents the 'Cattle-Killing' delusion as a source of new trials for the 'priest-chief', and at the same time exposes the Colonial Government's efforts to gain ascendancy above the Xhosa chiefs. Kama's land was the first testing ground in this respect, and the Chief was initially agreeable to the scheme. Chapter five alludes to instances of Chief Kama's unco-operative attitude as signs that his compromising spirit had its limits. An atmosphere of disregard towards Kama pervades the period. But the adversities that threatened to dominate his later life did not by any means shake his Christian principles and convictions. The traces of his good works may to this day be seen in Middledrift, the traditional home of the Kamas.
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3

Birama, Prosper Ndayi. "African Traditional Culture and modernity in Zakes Mda's The heart of redness." Thesis, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1209_1260524619.

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In my thesis entitled &lsquo
African Tradition and Modernity in Zakes Mda&rsquo
s The Heart of Redness&rsquo
, I analyze the way Western modernity and African traditions interact in Mda&rsquo
s novel. I suggest that both modernity and tradition interact to produce a hybrid culture. This will become apparent in my analysis of the way Mda depicts the cattlekilling episode and the effects of Nongqawuse&rsquo
s prophecy, and also in the novel&rsquo
s contemporary characters. Mda shows the development of an African modernity through the semi-autobiographical figure of Camagu who is not slavishly indebted to Western ideas of progress, but is a hybrid of African values and a modern identity.

 

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4

Birama, Prosper Ndayi. "African traditional culture and modernity in Zakes Mda’s the heart of redness." 2005. http://hdl.handle.net/11394/3641.

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Masters of Art
In my thesis entitled ‘African Tradition and Modernity in Zakes Mda’s The Heart of Redness’, I analyze the way Western modernity and African traditions interact in Mda’s novel. I suggest that both modernity and tradition interact to produce a hybrid culture. This will become apparent in my analysis of the way Mda depicts the cattlekilling episode and the effects of Nongqawuse’s prophecy, and also in the novel’s contemporary characters. Mda shows the development of an African modernity through the semi-autobiographical figure of Camagu who is not slavishly indebted to Western ideas of progress, but is a hybrid of African values and a modern identity. In my thesis I will look at the way Mda also addresses the issue of the oppression of the Xhosa in colonial history, and the way he demonstrates that the divisions of the past deeply influence post-apartheid South Africa. In this regard, I will show how The Heart of Redness is a critique not only of colonial oppression, but also of the newer injustices plaguing the post-apartheid South African society. The focus of Mda’s critique in this regard is the proposed casino that stands as a model of environmentally destructive, unsustainable and capitalist development. Instead, Mda’s novel shows an alternative modernization of rural South African society, one which is based on community upliftment and environmentally friendly development. Through an exploration of the above aspects of the novel, my thesis shows that Mda’s writing exemplifies a hybrid African modernity, one that incorporates Western ideas as well as African values.
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Books on the topic "Xhosa Cattle-Killing"

1

The dead will arise: Nongqawuse and the great Xhosa Cattle-Killing Movement of 1856-7. Johannesburg: Ravan Press, 1989.

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Book chapters on the topic "Xhosa Cattle-Killing"

1

Wenzel, Jennifer. "Refashioning Sub-National Pasts for Post-National Futures: The Xhosa Cattle Killing in Recent South African Literature." In Nations and their Histories, 223–36. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230245273_14.

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