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The Historiographical Development of the Concept “mfecane” and ...

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Macgregor made two major contributions to <strong>the</strong> mfecane narrative <strong>of</strong> <strong>the</strong> greater<br />

Caledon Valley area through <strong>the</strong> introduction <strong>of</strong> Difakane as a generic term <strong>and</strong><br />

his series <strong>of</strong> micro-histories. He wrote that Difakane ‘is used to describe a war<br />

waged by nomadic tribes accompanied on <strong>the</strong> warpath by <strong>the</strong>ir women <strong>and</strong><br />

children <strong>and</strong> property [above all livestock], as distinct from ordinary kind <strong>of</strong><br />

warfare’. 37 This was a more precise definition than Christol’s ‘Difaqane di hlaho’,<br />

which he translated as ‘ancienne guerres’ - wars <strong>of</strong> long ago 38 (see Chapter 4).<br />

Orpen suggested that this word was possibly influenced by <strong>the</strong> Xhosa word for<br />

‘<strong>the</strong> scatterer or scattered from <strong>the</strong> word Faca or Faga to scatter.’ 39 Difakane<br />

was also <strong>the</strong> inspiration for Walker’s generic term “Mfecane”, twenty-three years<br />

later.<br />

<strong>The</strong> text is divided into two parts, with <strong>the</strong> first one being a conventional<br />

recounting <strong>of</strong> mfecane history, which Macgregor claimed started in 1822 - his<br />

only date - in <strong>the</strong> greater Caledon Valley area, not unlike o<strong>the</strong>r contemporary<br />

texts. 40 <strong>The</strong> larger, second part was a series <strong>of</strong> micro-histories <strong>of</strong> <strong>the</strong> chiefdoms<br />

that became a part <strong>of</strong> Moshoeshoe’s Sotho state, influenced by <strong>the</strong><br />

anthropological methodology <strong>of</strong> <strong>the</strong> intensive study <strong>of</strong> small chiefdoms. This<br />

innovative trait was shared with four texts, to be examined in a later section, on<br />

<strong>the</strong> history <strong>of</strong> <strong>the</strong> Transvaal chiefdoms. 41 Macgregor revisited events from<br />

different angles, creating confusion for <strong>the</strong> reader. However, Moshoeshoe as<br />

nation-builder is <strong>the</strong> consistent <strong>the</strong>me which unites this text, with emphasis on<br />

his mildness, justice, wisdom <strong>and</strong> ability to provide security at his mountain<br />

(October 1903). Correspondence with S. Gill, Archivist <strong>of</strong> <strong>the</strong> Lesotho Evangelical Church,<br />

Morija, Lesotho, May 2004.<br />

37 MacGregor, Basuto Traditions, 8.<br />

38 Translation from <strong>the</strong> French by <strong>the</strong> author. Christol, Au Sud de l'Afrique, 48.<br />

39 (CA) A302, J.M. Orpen, Memor<strong>and</strong>um: Remarks Which Occur to Me While Reading Mr.<br />

MacGregor's Book, Basuto Traditions, 1905, 1.<br />

40 Such as ‘Moshesh <strong>of</strong> <strong>the</strong> Mountains', 20-26. Gallienne, Thomas Arbousset. E. Jacottet, <strong>The</strong><br />

Treasure <strong>of</strong> Ba-Sotho Lore (Morija, 1908) <strong>and</strong> its Sotho version, E. Jacottet, Ditsomo tsa<br />

Basotho (Morija, 1909). Lagden, ‘Basutol<strong>and</strong>’, 347-62.<br />

41 See Footnote no. 78.<br />

155

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