An examination of the achievement of the Jesuit Order in South Africa, 1879-1934
- Authors: Ryan, Judy Anne
- Date: 1990
- Subjects: Jesuits -- South Africa -- History Jesuits -- South Africa -- History
- Language: English
- Type: text , Thesis , Masters , MA
- Identifier: vital:2522 , http://hdl.handle.net/10962/d1001851
- Description: The Society of Jesus, founded in 1540 by St Ignatius of Loyola, dispatched the first group of five priests and three brothers to the Cape in 1875. Their destination was St Aidan's College (1875-1973) in Grahamstown which they would staff. Two of the priests went to Graaff-Reinet where the Society established a mission house and noviciate (1875-1889). On 1 July 1878 the Zambesi Mission was founded with Henry Depelchin as its appointed leader. The Mission was placed under the direct control of the Jesuit General. St Aidan's became the headquarters of the Zambesi Mission and it was hoped that trainees for the Mission would emerge from the College. The first group of missionaries bound for the Zambesi regions left Grahamstown in 1879. Negotiations followed with the Ndebele chiefdom in Bulawayo and stations were established at Tati, Empandeni and Pandamatenga. Unsuccessful probes into Barotseland and Gazaland followed and a decade later the mission to Zambesia was abandoned and the Jesuits returned to the south where there had been further expansion of the Order's activities. Dunbrody (1882-1934), situated on the Sundays River, had been set up as a base for the Zambesi Mission, as an educational centre for Blacks and as a farm. Keilands (1886-1908) was an attempt to establish a missionary base for the extension of activities into the Transkei. Vleischfontein (1884-1894) in the Western Transvaal, was developed as a staging post between Zambesia and the Cape. In 1924 the Order attempted to develop parish work in Claremont, but initially nowhere else. By 1890 the Jesuits were ready to return to Matabeleland and in the post colonial years a string of stations were founded. Partly to conserve its manpower for the Zambesi enterprise and for financial and economic reasons, Graaff-Reinet was abandoned in 1889, followed by Vleischfontein, Keilands, the parish at Claremont, and Dunbrody. By 1934, the terminal point of the thesis, the only Jesuit presence in South Africa was at St Aidan's which was saved from closure by Papal intervention.
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- Date Issued: 1990
East London: the creation and development of a frontier community, 1835-1873
- Authors: Tankard, Keith Peter Tempest
- Date: 1985
- Subjects: East London (South Africa) -- History
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:2580 , http://hdl.handle.net/10962/d1004550 , East London (South Africa) -- History
- Description: From Preface: Although East London exists today as one of the major ports of South Africa, the city appears to have been forgotten by historians. Little has been done to chronicle its history. In 1932, Bruce Gordon set out to initiate this research and he investigated East London's history to the end of 1865. However, Gordon's thesis, though accurate, is short and inadequate by today's standards. Furthermore, no-one continued from where Gordon left off. Several articles have been written over the previous six decades, each dealing with aspects of East London's past but these, on the whole, are inaccurate and misleading. The time is ripe, therefore, to begin again the research into the history of East London. East London owed its foundation to the state of unrest which existed on the eastern frontier of the Cape of Good Hope between 1834 and 1847. Although the geographic and climatic conditions were in the port's favour, East London remained in a suppressed condition until about 1870. It is the purpose of this thesis to examine the factors which gave rise to this truncated growth. The thesis will examine first the wider perspective of imperial and colonial policy in which East London was conceived and in which it had its early existence. The implications of this policy for East London at the various levels of the port's development will be explored in subsequent chapters. British and Cape colonial policy, however, evolved in a chronological sequence and so the examination of this policy likewise will tend to follow a chronological pattern within each chapter. The establishment of Port Rex in November/December 1836 enters into East London's story in several ways: its political development, the creation and development of the harbour on the Buffalo River, the evolution of trade, the growth of the community and the status of the black population at the mouth of the Buffalo River. It has been found necessary, therefore, to refer often to this beginning of East London's history. Although several theses have already been written which deal with topics related to British Kaffraria, none of these do more than allude to the creation and development of East London. Although, for example, the German Settlers played an important role in the growth of the port, Schnell's thesis hardly mentions the two communities at Panmure and Cambridge. The research for this thesis led me to two important and little known sources of early information, both in Cape Town. The first was the multiple volumed "Unsorted Archives" on East London which consists of reports and letters to the Resident Magistrate. It is a treasure chest of information on East London's early years. The second source was G.M. Theal's newspapers, The Kaffrarian Recorder and East London Shipping Gazette and, later, The Kaffrarian, East London's second newspaper which was believed to have been lost until copies were discovered recently in the South African Library in Cape Town. Theal, later prominent as a historian, had a clear insight into the problems which confronted the community at East London and the editorials of his newspaper make interesting reading. East London's first newspaper is, unfortunately, still lost. It was the East London Times which had its first issue in January 1863, and lasted a mere two months. It consisted of half a sheet of foolscap printed on one side, the other side being left blank, the editor of the King William's Town Gazette wrote, "'for want of room' or from lack of matter."
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- Date Issued: 1985
A critical edition of the Memoirs of Amelia de Henningsen (Notre Mère)
- Authors: Young, Margaret
- Date: 1984
- Subjects: Henningsen family , Henningsen family -- History , Autobiography
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:2575 , http://hdl.handle.net/10962/d1003067 , Henningsen family , Henningsen family -- History , Autobiography
- Description: The chief purpose in editing the Memoirs of Amelia de Henningsen (Notre Mère) is to place on record the role played by this remarkable woman in laying the foundations of Catholic Education in southern Africa and in the building up of the Catholic Church in the Eastern Vicariate of the Cape of Good Hope and beyond. Emphasis has been placed on her achievements in these fields of labour.
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- Date Issued: 1984
The diaries of Thomas Shone: 1820 settler, 1838-39 and 1850-59
- Authors: Silva, Penny
- Date: 1982
- Subjects: Shone, Thomas, 1784-1868 , Shone family , British settlers of 1820 (South Africa) , Cape of Good Hope (South Africa) -- History -- 1814-1852 , Cape of Good Hope (South Africa) -- History -- 1853-1871 , Clumber -- History
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:2583 , http://hdl.handle.net/10962/d1005799 , Shone, Thomas, 1784-1868 , Shone family , British settlers of 1820 (South Africa) , Cape of Good Hope (South Africa) -- History -- 1814-1852 , Cape of Good Hope (South Africa) -- History -- 1853-1871 , Clumber -- History
- Description: I first read the diaries of Thomas Shone in 1971, when working on manuscripts in the Cory Library, Rhodes University, for the Dictionary of South African English on Historical Principles. The diaries were a significant source of South African English; but more than that, they created a moving and vivid picture of one man's life and personality, which made a deep impression. Written daily (unlike many other settler writings, which are reminiscences), the diaries proved to be a journey into the interior life of Thomas Shone, with all his guilt, pain and occasional joys, documented in his idiosyncratic style. Photographs show Thomas to have been a man with a determined, even hard, mouth, and piercing eyes under rather lowering brows. If he was like his son, Thomas junior, he was "erect and bright", and of the "typical Shone build, rather stumpy and fairly broad." His command of language suggests a good education and a sharp intellect, strangely at variance with his description as a labourer. His writing is imbued with the archaic ring of the King James Bible, and much of the charm of the diaries lies in their movement between the sublime and the mundane, as when Shone breaks a discussion of his need to be faithful to God, to note that "Sarah sat a hen on 22 eggs." Shone's diary is an intensely personal document, yet there are signs that he was at times conscious of a possible audience. His use of the phrase "My friends" to address his readers " is likely to have been part of a convention of the time, rather than overt acknowledgement of the presence of an audience; however at the most personal level of all, his relationship with his mistress, he was not explicit, but employed a form of code (.∶.) Furthermore, there is evidence that he kept a rough diary, from which he later made a neat copy. Thomas began his diary in order to record his attempt to stay away from drink, but his writing soon came to mean more to him than this. He gradually introduced notes on his daily activities, and his temptation to drink became just one part of a personal history. From 5 August 1838, when he first wrote of the loss of his wife, the diary became an important outlet for his misery. Despite his unhappiness, Thomas took delight in the use of sarcasm and wry humour to comment on the foibles of humanity. "Me and Billy went to Mandy's; I cut my thumb and three trees", he wrote; and "Indian corn bread makes my belly ache... (My relations have the mind ache; I believe it is worse than the belly ache.)" "Religion is flying away to other parts as fast as it can; the religion here is money, and Cattle and a covetious Spirit for other men's goods ", he grumbled of the Clumber community. The most effective (and prolonged) use of his gift for sharp conment may be found in his description of the watchnight service at Clumber. Shone seems to have possessed a natural flair for language, and used metaphor and simile to good effect, as in the following examples: "Now am I like a dove that as lost his mate"; Every thing seems quiet; I have still a war in my mind"; "Riches very often finds wing and flys away"; and "My mind is like the troubled sea, never at rest". He often showed an affinity for rhythm and alliteration, probably as a result of his familiarity with Biblical English: "These are my days of grief and sorrow"; "poor poverty"; and "Hard is my fate... all things seem to go contrary, strive which way I will." These examples of language provide a strong contrast with his reporting of everyday activities: Shone changes from one linguistic register into another in his movement from introspective to factual writing. At times Shone achieves an extraordinary vividness in his description of small incidents, as in his stories of encounters with monkeys, or his report of an altercation with his son Jack. One of the loveliest passages is his account of a day spent on his old location at Scott's Bottan. Thomas was "political" only insofar as politics touched his own life. For the political historian the diaries are frustrating; except for his descriptions of the War of Mlanjeni, Shone shows little interest in the wider issues of his time. However, the diaries show the complex web of relationships in a small community, and give insights into commercial interaction, domestic activities, marriage ties, religious attitudes, family behaviour and interpersonal conflicts, all set within the political tensions of the frontier society. As the diaries progressed, and Thomas Shone aged, he weed from being an active participant in the life of the frontier, to being an onlooker and commentator. Possessed of a mind (and tongue) which isolated him from many of his neighbours, he was no doubt also separated from his community by his relationship with Ann Hiscock and by his heavy drinking. The diaries became his vehicle for expressing the inexpressible; and in the end it was religion which gave him solace. It is the "interior" diary which provides much of the fascination which Shone's writings hold for the modern reader. Professor Guy Butler has pointed out that writing was a secondary activity for the settlers, whose chief preoccupation was survival in a difficult environment. Shone's diaries certainly reflect his economic struggle; but it is their portrayal of his pilgrimage through life which makes them remarkable.
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- Date Issued: 1982