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The Individual, Auto/biography and History in South Africa

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In an early study of the political life of John L Dube, Shula Marks used the notion of<br />

‘ambiguity of dependence’ to underst<strong>and</strong> the first generation of Congress leaders. 100 In<br />

pos<strong>in</strong>g questions about political lives <strong>in</strong> relation to the nature of the state, nationalism,<br />

class <strong>and</strong> consciousness, Marks opened up the associated metaphors of the mask <strong>and</strong> the<br />

tightrope as a means of underst<strong>and</strong><strong>in</strong>g the complexities of dom<strong>in</strong>ation <strong>and</strong> resistance, as<br />

well as obedience, consent <strong>and</strong> quiescence. At one level, Marks entered <strong>in</strong>to dispute with<br />

R Hunt Davis about the significance of Booker T Wash<strong>in</strong>gton <strong>in</strong> respect of Dube’s<br />

formative <strong>in</strong>fluences, argu<strong>in</strong>g <strong>in</strong>stead that these could be found <strong>in</strong> his early years <strong>in</strong> the<br />

American Zulu Mission <strong>in</strong> Natal. 101<br />

At a less conventional level, however, the picture presented by Marks of Dube <strong>in</strong><br />

education <strong>and</strong> religion <strong>and</strong> especially his political career was one that sought to identify<br />

complexity <strong>and</strong> contradiction. While Dube had devoted his life to “the unity <strong>and</strong><br />

ultimate liberation of black <strong>South</strong> <strong>Africa</strong>ns”, for him these were atta<strong>in</strong>able if Christian<br />

values <strong>and</strong> a western model of political development were adopted. While Dube had<br />

challenged the myth of <strong>in</strong>feriority, these were expressed “<strong>in</strong> the clichés of white<br />

paternalism <strong>and</strong> missionary propag<strong>and</strong>a”. 102<br />

For Dube, who spoke to two audiences, “ambiguity was the essence of survival”. While<br />

Dube’s <strong>Africa</strong>n constituency listened to him call for “political vigilance <strong>and</strong> guidance”<br />

<strong>and</strong> “political emancipation <strong>and</strong> rights”, Americans <strong>and</strong> white Natalians heard that<br />

<strong>Africa</strong>ns could benefit from education <strong>and</strong> needed to ‘hasten slowly’. Accord<strong>in</strong>g to<br />

Marks, while Dube’s mask may have slipped on occasion, “he learnt early the<br />

constra<strong>in</strong>ts of dependency”. In argu<strong>in</strong>g that it was not possible, <strong>and</strong> <strong>in</strong>deed unnecessary,<br />

to identify an “authentic voice” <strong>in</strong> Dube’s life, Marks’ research began suggest a move<br />

100 Shula Marks, ‘<strong>The</strong> Ambiguities of Dependence: John L Dube of Natal’, Journal of <strong>South</strong>ern <strong>Africa</strong>n<br />

Studies, vol 1, no 2, 1975.<br />

101 Shula Marks, ‘<strong>The</strong> Ambiguities of Dependence’, pp 165‐170. For R Hunt Davis’ research see his<br />

article, ‘John L Dube: A <strong>South</strong> <strong>Africa</strong>n Exponent of Booker T Wash<strong>in</strong>gton’ referred to earlier <strong>in</strong> this<br />

chapter.<br />

102 Shula Marks, ‘<strong>The</strong> Ambiguities of Dependence’, p 180.<br />

147

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