Native Life In South Africa

Sheds new light on Native Life appearing at a critical historical juncture, and reflects on how to read it in South Africa’s heightened challenges today. First published in 1916, Sol Plaatje's Native Life in South Africa was written by one of the South Africa's most talented early twentieth-century black leaders and journalists. Plaatje's pioneering book arose out of an early African National Congress campaign to protest against the discriminatory 1913 Natives Land Act. Native Life vividly narrates Plaatje's investigative journeying into South Africa's rural heartlands to report on the effects of the Act and his involvement in the deputation to the British imperial government. At the same time it tells the bigger story of the assault on black rights and opportunities in the newly consolidated Union of South Africa - and the resistance to it. Originally published in war-time London, but about South Africa and its place in the world, Native Life travelled far and wide, being distributed in the United States under the auspices of prominent African-American W E B Du Bois. South African editions were to follow only in the late apartheid period and beyond. The aim of this multi-authored volume is to shed new light on how and why Native Life came into being at a critical historical juncture, and to reflect on how it can be read in relation to South Africa's heightened challenges today. Crucial areas that come under the spotlight in this collection include land, race, history, mobility, belonging, war, the press, law, literature, language, gender, politics, and the state.

Native Life in South Africa (1916) is a book by Solomon T. Plaatje. Written while Plaatje was serving as General Secretary of the South African Native National Congress, the work shows the influence of American activist and socialist historian W. E. B. Du Bois, whom Plaatje met and befriended. Using historical analysis and firsthand accounts from native South Africans, Plaatje exposes the cruelty of colonialism and analyzes the significance of the 1913 Natives’ Land Act. “Awaking on Friday morning, June 20, 1913, the South African Native found himself, not actually a slave, but a pariah in the land of his birth.” Native Life in South Africa begins with the passage of the 1913 Natives’ Land Act, which made it illegal for Black South Africans to lease and purchase land outside of government designated reserves. The act, which was the first of many segregation laws passed by the Union Parliament, was devastating to millions of poor South African natives, most of whom relied on leasing land from white farmers to survive.Native Life in South Africa is a classic of South African literature reimagined for modern readers.

First published in 1916, Sol Plaatje's Native Life in South Africa was written by one of the South Africa's most talented early 20th-century black leaders and journalists. Plaatje's pioneering book arose out of an early African National Congress campaign to protest against the discriminatory 1913 Natives Land Act. Native Life vividly narrates Plaatje's investigative journeying into South Africa's rural heartlands to report on the effects of the Act and his involvement in the deputation to the British imperial government.

Native Life in South Africa was written by one of South Africa's most talented early twentieth-century black leaders and journalists. Sol Plaatje's pioneering book arose out of an early African National Congress campaign to protest against the discriminatory1913 Natives Land Act. It vividly narrates Plaatje's investigative journeying into South Africa's rural heartlands to report on the effects of the Act and his involvement in the deputation to the British imperial government. At the same time it tells the bigger story of the assault on black rights and opportunities in the newly consolidated Union of South Africa - and the resistance to it. Originally published in war-time London, but about South Africa and its place in the world, Native Life travelled far and wide, being distributed in the United States under the auspices of prominent African-American W E B Du Bois. South African editions were to follow only in the late apartheid period and beyond. The aim of this multi-authored volume is to shed new light on how and why Native Life came into being at a critical historical juncture, and to reflect on how it can be read in relation to South Africa's heightened challenges today.

An engrossing look at how history has been produced, contested, and unsettled in South Africa from Mandela's release to 2010.

I am Black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. The Song of Songs. Awaking on Friday morning, June 20, 1913, the South African Native found himself, not actually a slave, but a pariah in the land of his birth.The 4,500,000 black South Africans are domiciled as follows: One and three-quarter millions in Locations and Reserves, over half a million within municipalities or in urban areas, and nearly a million as squatters on farms owned by Europeans. The remainder are employed either on the public roads or railway lines, or as servants by European farmers, qualifying, that is, by hard work and saving to start farming on their own account.A squatter in South Africa is a native who owns some livestock and, having no land of his own, hires a farm or grazing and ploughing rights from a landowner, to raise grain for his own use and feed his stock. Hence, these squatters are hit very hard by an Act which passed both Houses of Parliament during the session of 1913, received the signature of the Governor-General on June 16, was gazetted on June 19, and forthwith came into operation. It may be here mentioned that on that day Lord Gladstone signed no fewer than sixteen new Acts of Parliament - some of them being rather voluminous - while three days earlier, His Excellency signed another batch of eight, of which the bulk was beyond the capability of any mortal to read and digest in four days.But the great revolutionary change thus wrought by a single stroke of the pen, in the condition of the Native, was not realized by him until about the end of June. As a rule many farm tenancies expire at the end of the half-year, so that in June, 1913, not knowing that it was impracticable to make fresh contracts, some Natives unwittingly went to search for new places of abode, which some farmers, ignorant of the law, quite as unwittingly accorded them. It was only when they went to register the new tenancies that the law officers of the Crown laid bare the cruel fact that to provide a landless Native with accommodation was forbidden under a penalty of 100 Pounds, or six months' imprisonment. Then only was the situation realized.Other Natives who had taken up fresh places on European farms under verbal contracts, which needed no registration, actually founded new homes in spite of the law, neither the white farmer nor the native tenant being aware of the serious penalties they were exposed to by their verbal contracts.

I am Black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. The Song of Songs. Awaking on Friday morning, June 20, 1913, the South African Native found himself, not actually a slave, but a pariah in the land of his birth.The 4,500,000 black South Africans are domiciled as follows: One and three-quarter millions in Locations and Reserves, over half a million within municipalities or in urban areas, and nearly a million as squatters on farms owned by Europeans. The remainder are employed either on the public roads or railway lines, or as servants by European farmers, qualifying, that is, by hard work and saving to start farming on their own account.A squatter in South Africa is a native who owns some livestock and, having no land of his own, hires a farm or grazing and ploughing rights from a landowner, to raise grain for his own use and feed his stock. Hence, these squatters are hit very hard by an Act which passed both Houses of Parliament during the session of 1913, received the signature of the Governor-General on June 16, was gazetted on June 19, and forthwith came into operation. It may be here mentioned that on that day Lord Gladstone signed no fewer than sixteen new Acts of Parliament - some of them being rather voluminous - while three days earlier, His Excellency signed another batch of eight, of which the bulk was beyond the capability of any mortal to read and digest in four days.But the great revolutionary change thus wrought by a single stroke of the pen, in the condition of the Native, was not realized by him until about the end of June. As a rule many farm tenancies expire at the end of the half-year, so that in June, 1913, not knowing that it was impracticable to make fresh contracts, some Natives unwittingly went to search for new places of abode, which some farmers, ignorant of the law, quite as unwittingly accorded them. It was only when they went to register the new tenancies that the law officers of the Crown laid bare the cruel fact that to provide a landless Native with accommodation was forbidden under a penalty of 100 Pounds, or six months' imprisonment. Then only was the situation realized.Other Natives who had taken up fresh places on European farms under verbal contracts, which needed no registration, actually founded new homes in spite of the law, neither the white farmer nor the native tenant being aware of the serious penalties they were exposed to by their verbal contracts.