Extending European Control
Mineowners struggling to make a profit in the early days of the diamond industry sought, however, to undercut the bargaining strength of the Africans on whom they depended for labor. In 1872 Kimberley's white claimsholders persuaded the British coloni
al administration to introduce a pass law. This law, the foundation of the twentieth-century South African pass laws, required that all "servants" be in possession of passes that stated whether the holders were legally entitled to work in the city, whethe
r or not they had completed their contractual obligations, and whether they could leave the city. The aim of this law, written in "color-blind" language but enforced against blacks only, was to limit the mobility of migrant workers, who frequently changed
employers or left the diamond fields in a constant (and usually successful) attempt to bargain wages upward.
Other restrictions followed the pass law. These included the establishment of special courts to process pass law offenders as rapidly as possible (the basis of segregated courts in the twentieth century), the laying out of special "locations" or ghett
os in Kimberley where urban blacks had to live (the basis of municipal segregation practices), and, finally, in 1886 the formation of "closed compounds," fenced and guarded institutions in which all black diamond mine workers had to live for the duration
of their labor contracts.
The institutionalization of such discriminatory practices produced in Kimberley the highest rate of incarceration and the lowest living standards for urban blacks in the Cape Colony. It also marked a major turnabout in the British administration of la
w. The previous official policy that all people irrespective of color be treated equally, while still accepted in legal theory, was now largely ignored in judicial practice. South Africa's first industrial city thus developed into a community in which dis
crimination became entrenched in the economic and social order, not because of racial antipathies formed on the frontier, but because of the desire for cheap labor.
Because blacks would not put up with such conditions if they could maintain an autonomous existence on their own lands, the British embarked on a large-scale program of conquest in the 1870s and the 1880s. Mine owners argued that if they did not get c
heap labor their industries would become unprofitable. White farmers, English- and Dutch-speaking alike, interested in expanding their own production for new urban markets, could not compete with the wages paid at the mines and demanded that blacks be for
ced to work for them. They argued that if blacks had to pay taxes in cash and that if most of their lands were confiscated, then they would have to seek work on the terms that white employers chose to offer. As a result of such pressures, the British foug
ht wars against the Zulu, the Griqua, the Tswana, the Xhosa, the Pedi, and the Sotho, conquering all but the last. By the middle of the 1880s, the majority of the black African population of South Africa that had still been independent in 1870 had been de
feated, the bulk of their lands had been confiscated and given to white settlers, and taxes had been imposed on the people, who were now forced to live on rural "locations." In order to acquire food to survive and to earn cash to pay taxes, blacks now had
to migrate to work on the farms, in the mines, and in the towns of newly industrialized South Africa.
The final quarter of the nineteenth century was marked also by the rise of new forms of political and religious organization as blacks struggled to attain some degree of autonomy in a world that was rapidly becoming colonized. Because the right to vot
e was based on ownership of property rather than on race in the Cape, blacks could participate in electoral politics, and this they did in increasing numbers in the 1870s and the 1880s, especially in the towns. In 1879 Africans in the eastern Cape formed
the Native Educational Association (NEA), the purpose of which was to promote "the improvement and elevation of the native races." This was followed by the establishment of the more overtly political Imbumba Yama Nyama (literally, "hard, solid sinew"), fo
rmed in 1882 in Port Elizabeth, which sought to fight for "national rights" for Africans.
In 1884 John Tengo Jabavu, a mission-educated teacher and vice president of the NEA, founded his own newspaper, Imvo Zabantsundu
(Native Opinion). Jabavu used the newspaper as a forum through which to express African grievances about the pass laws; "location" regulations; the unequal administration of justice; and what were considered "anti-native" laws, such as the one passed in
1887 by the Cape Parliament at Rhodes's behest that raised the property qualification for voters and struck 20,000 Africans off the rolls. Through these organizations and newspapers, and others like them established in the late nineteenth century, African
s protested their unequal treatment, pointing out in particular contradictions between the theory and practice of British colonialism. They called for the eradication of discrimination and for the incorporation of Africans into colonial society on an equa
l basis with Europeans. By the end of the nineteenth century, after property qualifications had again been raised in 1892, there were only about 8,000 Africans on the Cape's voting roll.
Africans sought to bypass what they considered the discriminatory practices of the established Christian churches (which often preached to segregated audiences and seldom promoted Africans within their ranks) by founding separate organizations of thei
r own. Starting in 1884 with Nehemiah Tile, a Thembu (Tembu) Methodist preacher from the eastern Cape who left the Methodists and established the Tembu National Church, Africans built their own churches throughout South Africa. Many of these churches were
termed "Ethiopian" by their founders, on the basis of the biblical prophecy "that Ethiopia shall soon stretch out her hands to God," and because for centuries an African-run independent Christian church had existed in Ethiopia. A strong influence on thes
e churches in the 1890s and the early 1900s was the United States-based African Methodist Episcopal Church (AME), which sent missionaries to South Africa and trained many blacks from South Africa at its own institutions in the United States. Members of th
ese independent churches called not so much for the elimination of racial discrimination and inequality as for an "Africa for the Africans," that is, a country ruled by blacks.
Data as of May 1996