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The Individual, Auto/biography and History in South Africa

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useful purpose <strong>in</strong> expos<strong>in</strong>g missionarism”. Even the response from <strong>in</strong>side missionary<br />

<strong>in</strong>stitutions, where it was be<strong>in</strong>g sold, was “encourag<strong>in</strong>g”. 15<br />

Obviously aware of its authorship, Leo Sihlali wrote an anonymous letter to an<br />

anonymous recipient – obviously Taylor – uphold<strong>in</strong>g the book’s anonymity. He<br />

expressed how much he had enjoyed it, for its good tim<strong>in</strong>g, its “readability” <strong>and</strong><br />

spar<strong>in</strong>gly used footnotes. In an obvious reference to Eddie Roux, who had authored<br />

Time Longer than Rope a few years before, Sihlali expressed his relief that this book<br />

refused to “p<strong>and</strong>er to the chauv<strong>in</strong>ists among the oppressed” by “clamour<strong>in</strong>g for a<br />

history ‘written from a Black Man’s st<strong>and</strong>po<strong>in</strong>t’”. In response to the book’s def<strong>in</strong>ition of<br />

“Western Civilisation” as “Christian Capitalist Civilisation”, Sihlali declared that he<br />

“simply hugged that def<strong>in</strong>ition to my heart”. Go<strong>in</strong>g further than Tabata’s assessment,<br />

Sihlali concluded his letter by suggest<strong>in</strong>g that <strong>The</strong> Missionaries, ‘<strong>The</strong> Boycott’ <strong>and</strong> <strong>The</strong><br />

Awaken<strong>in</strong>g formed “one compact whole”, <strong>and</strong> should be read “over aga<strong>in</strong> <strong>in</strong> that order”.<br />

He ended by say<strong>in</strong>g, “I’m certa<strong>in</strong> Nosipho would not feel I was detract<strong>in</strong>g from the<br />

value of her history by putt<strong>in</strong>g it side by side with those two other publications of the<br />

Movement”. 16<br />

Sihlali was plac<strong>in</strong>g Taylor’s book <strong>in</strong>to a body of texts for the learn<strong>in</strong>g of history <strong>and</strong><br />

politics, <strong>and</strong> as part of a body of writ<strong>in</strong>gs that was beg<strong>in</strong>n<strong>in</strong>g to be thought of as a canon,<br />

ma<strong>in</strong>ly of publications <strong>in</strong> Tabata’s name. Sihlali may have known of Taylor’ authorship,<br />

but he may not have been completely aware of how appropriate his <strong>in</strong>clusion of Taylor<br />

<strong>in</strong> the Tabata canon might have been, <strong>in</strong> that <strong>The</strong> Rôle of the Missionaries was also a<br />

creation of the s<strong>in</strong>gle knowledge‐produc<strong>in</strong>g unit constituted <strong>in</strong> Taylor <strong>and</strong> Tabata’s<br />

relationship. Elsewhere <strong>in</strong> the movement, <strong>The</strong> Rôle of the Missionaries had been treated to<br />

what Taylor thought was a “spiteful review” by Hosea Jaffe <strong>in</strong> <strong>The</strong> Torch. Jaffe, who had<br />

published Three Hundred Years under the pseudonym Mnguni <strong>in</strong> the same year, had<br />

implied that Taylor’s book had been “based on a part of his”. Taylor later recalled that<br />

15 Andrew Lukhele (National Secretary of SOYA) to I.B. Tabata, 10 June 1953, I.B. Tabata Collection, BC<br />

925.<br />

16 L (Leo Sihlali) to Unnamed Recipient (Dora Taylor), 14 June 1953, I.B. Tabata Collection, BC 925.<br />

402

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