South African Choral Music (Amakwaya): Song, Contest and the ...

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180 Leiswe-time and the Role of Choral Singing: with Special Reference to Adams College At Adams College a house system modelled on that of English public schools provided the necessary structure for the profitable organisation of leisure-time. 18 The students were divided into groups with each group being given a name. Any student who distinguished himself either in sports, music or academic work brought honour to his house. 19 The system was thus used to encourage competition in school life, and the competitive spirit in turn fostered diligence and encouraged discipline. There was even a points system used to keep up discipline in school life in general. 20 7.1.2 Sunday Schools Another important institution embodying the leisure-time concept at Adams was the Sunday school. The students were given " ...hymns and memory work from the Bible to give them an idea and develop their interest in reading the Bible".21 When the necessary preparation was completed, the students were sent as teachers to different outstations every Sunday "to meet [their] delighted scholars".22 The Sunday school system was born out of the need to train promising converts to assist the missionaries. The students seem to have been ready to endorse the view that "we who have heard the invitation [to join the Christian community] should pass it on to other people who have not heard of it, and persuade them to accept it".23 A report from 1942 shows that Sunday school groups were quite popular at Adams, and the College counted "thirty Sunday Schools Teachers, who according to the usual process, [were] distributed to various outside schools, which [were] within the radius of six miles from the college".24 However, Sunday School instruction was not restricted to religion, as children were taught "games and songs and also how to spend their Sundays usefully".25 7.1.3 Scouting, Pathfmders and Wayfarers Another important institution, along with the Sunday Schools, was that of the Pathfinder and Wayfarer movement, based on the ideas of Robert Baden-Powell's Scout Movement. Baden-Powell developed his ideas of Scouting with Rudyard Kipling in the late nineteenth century when Britain was still trying to come to terms with the effects of urbanisation. Baden-Powell's ideas crystallised during the Anglo-Boer War at the turn of the century, and, as is well known, were influenced by his contact with African culture and customs. 26 Ironically the scouting movement had then to be read- 18 For further details about the house system at Adams College see: Iso Lomuzi (November 1942): 22-3 and Dhlomo, 1975: 103. 19 See Native Teachers' Journal (October 1937): 14 and Iso Lomuzi (November 1942): 22-3. 20 This scheme included the allocation of 100 total marks per week, which were divided according to the following system: "Neatness of cottages: 30; Campus care: 6; Punctuality at meals: 42; Punctuality on Saturday and Sunday evenings: 6; General behaviour at meals, study etc.: 16."20 (Iso Lomuzj, May 1942): 7; see also (Iso Lomuzi, May-November 1945): 15-6. 21 Ibid.: 28. 22 Ibid. 23 Ibid. (November 1942): 7. 24 Ibid.: 8. 25 Ibid. (November 1950): 25. 26 As noted in the Native Teachers' Journal (April 1928 :150-151), the "many ideas and practices learnt from the Zulu people" were transformed by Baden-Powell, who "has shown his greatness by the way he has taken some Native practices and converted them to useful, clean and uplifting purposes". Pathfinders, Wayfarers and Scouts were ID some ways organised along very similar lines to the social system of the traditional African society. An abstract of the laws of the Pathfinders at Adams College, supplied to the Native Teachers' Journal (April 1920: 108) by W C. Atkins, shows the following organisational structure:
7.1 Organising and Moralising Leisure-time 181 justed and renamed for "the needs of Native boys and girls",27 with the aim of developing "good citizenship among non-European boys through the formation of their character".28 Thus were born the Pathfinder and the Wayfarer Movements, which, using teachers as leaders, soon became of considerable importance for the African schools. Ray Phillips, a missionary of the American Board Mission who in 1918 was in South Africa to assist a social welfare programme in Johannesburg, , recognised the use of the native scouting organisations and encouraged the formation of these groups as a means of "[enforcing] discipline in young folks" and moralising the leisure-time of black urban communities. 29 Figure 7.1: Patl!finders (KCL, Inanda Manuscnpt Collection) In 1926, inspired by a further visit of Baden-Powell to South Africa, J. A. Reuling introduced the Pathfinder movement at Adams College. 3D The aim was that it should assist in elementary education, provide meaningful recreational activity, and promote spiritual growth by "gradually eradicating undesirable propensities [and] teaching the boy not only good citizenship, but also practical Christianity".31 The movement embodied the missionaries' idea of organising and moralising the leisure-time of the students. "Officers shall be as follows: Chief (the Missionary, or older helper); Assistant Chief (if necessary); and Indunas ap pointed by the Chief from among the members as the leaders of each tribe of eight boys... Eight boys in the Pathfinders shall have an Induna appointed by the Chief and shall choose a tribe name and have a tribe yell. The Induna shall be direcdy responsible to the Chief for the good conduct of his tribe and for the faithful discharge of tribe duties". 27 Native Teachers Journal (April 1928): 150. 28 Iso Lomuzi (October 1933): 24. 29 R. E. Phillips, 1938: 300-1; for more details about the work of R. Phillips see Chapter 8.3.1. 30 Native Teachers Journal (April 1928): 149. 31 Ibid. Guly 1953): 259. See also Iso Lomuzi (November 1942): 21.
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South African Choral Music (Amakway
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11 Preface
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IV 2.2.3 Employment and the Work Pl
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VI 8 Preface FROM SCHOOLS TO COMMUN
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VIII 12.2.5.2 Towards an African Op
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Introduction Amakwaya and the Aspec
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Introduction XVII mainly concerned
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Introduction XIX who had been expos
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Outline xxv group prioritised probl
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Outline XXVII Music (6.2). The part
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:xxx Preface fields, were a source
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6 The Mrican Native Choir (1892) an
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1.2 Communicating Identity and Diff
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14 The Mrican Native Choir (1892) a
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1.2 Communicating Identity and Diff
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28 The African Native Choir (1892)
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34 Becoming Amakholwa: Mission Comm
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2.1 Setting the Scene: Early Missio
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2.1 Setting the Scene: Early Missio
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2.2 Becoming Amakholwa 47 were abou
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2.2 Becoming Amakholwa 49 published
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2.3 Images ofthe Other 57 'Heathen'
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2.3 Images ofthe Other 59 aim to "e
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Shaping a New World: The Mrican Mid
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66 Shaping a New World: The African
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68 Shaping a New World: The Mrican
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3.2 The Applications for the Exempt
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3.2 The Applications for the Exempt
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3.3 Between Two Worlds: Exclusivene
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3.4 Summary 3.3.3 Isolation of the
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Negotiating Tradition and the Moder
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4.1 The Mrican Yearly Register: A D
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4.1 The Mrican Yearly Register: A D
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4.1 The African Yearly Register: A
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104 Negotiating Tradition and the M
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4.2 Emancipation and the Quest for
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4.3 Music of the Elite: Manifestati
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4.3 Music ofthe Elite: Manifestatio
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PART TWO Musi : The ntext of e.. rm
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5.1 Umculo amakholwa - "Christian M
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Page 200: 6.3 Summary 175 More recently, Khab
Page 203: 7.1 Organising and Moralising Leisu
Page 207 and 208: 7.2 Choral Music, Performance, Disc
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Page 221: 7.2 Choral Music, Performance, Disc
Page 226: 202 From Schools to Communities: Th
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8.3 Adult and Community Choirs ...
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234 From Schools to Communities: Th
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238 Competition: Perfonnance, Meani
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9.2 Competition Transformed 241 art
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9.3 The Lived Experience: Exploring
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254 Competition: Pecfonnance, Meani
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9.4 Competition: the Negative Aspec
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9.4 Competition: the Negative Aspec
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268 Competition: Performance, Meani
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270 Competition: Performance, Meani
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274 The Sectionalised Repertoire of
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284 Figure 11.2: Rural wedding in N
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286 Neo-traditional Songs All songs
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288 Neo-traditional Songs associate
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292 " JI 11.2.5 Falling Melody Line
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296 11.3 Summary Neo-traditional So
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300 Mrican Eclectic Compositions I
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302 Mrican Eclectic Compositions Wh
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12.1 The Process of Composing 305 a
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12.2 Periodisation of African Eclec
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12.2 Periodisation ofMrican Eclecti
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312 Mrican Eclectic Compositions ma
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316 Mrican Eclectic Compositions 12
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324 Mrican Eclectic Compositions th
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12.2 Periodisation ofMrican Eclecti
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338 Mrican Eclectic Compositions (b
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342 Figure 12.28: Peiformance rif H
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12.3 Summary There is a small but i
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12.3 Summary 347 Western. It was on
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13.1 Reconsidering Repertoire: Khab
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354 Westem Repertoire interval is t
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356 Western Repertoire Judging from
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358 Westem Repertoire group's commi
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13.2 The Significance ofOratorio: M
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368 Western Repertoire George Mxada
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370 Western Repertoire creation of
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372 Western Repertoire form. Opera
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374 Westem Repertoire really suffic
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A) The Need for Critical Developmen
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A) The Need for Critical Developmen
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B) Some Perspectives on Future Deve
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4. Books and Articles 391 Benson, M
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4. Books and Articles 395 Mngoma, K
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398 Bibliography Reid, D. J. 1871.
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400 Phelelani Mnomiya Peter Morake
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402 Johannesburg; 7 - 9 December 20
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