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The Individual, Auto/biography and History in South Africa

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the Unity Movement presented its case for material <strong>and</strong> political support dur<strong>in</strong>g the<br />

1960s. <strong>The</strong> <strong>biography</strong> of Honono was <strong>in</strong>cluded <strong>in</strong> parcels of publications <strong>and</strong> published<br />

addresses that Tabata forwarded to Taylor to be sent to potential supporters. 87<br />

Taylor, <strong>in</strong> the meantime, availed herself of her proximity to the Asian <strong>and</strong> <strong>Africa</strong>n<br />

Studies Program of Amherst, Smith <strong>and</strong> Mount Holyoke Colleges <strong>and</strong> the University of<br />

Massachusetts, where Gwendolyn Carter was based. Taylor began to correspond with<br />

Carter, who had just published a book on <strong>South</strong> <strong>Africa</strong>, as an avenue of overcom<strong>in</strong>g the<br />

‘conspiracy of silence’ aga<strong>in</strong>st the AAC <strong>and</strong> NEUM. In her book, Carter had commented<br />

on “how difficult it was … to acquire accurate <strong>in</strong>formation – <strong>and</strong> literature – about all<br />

the political movements <strong>in</strong> <strong>South</strong> <strong>Africa</strong>”. Draw<strong>in</strong>g no doubt on the notes she was<br />

prepar<strong>in</strong>g on the history of the movement, Taylor’s letter presented a cryptic account of<br />

the history of the AAC <strong>and</strong> the NEUM, which Carter’s book had failed to refer to. She<br />

was careful to expla<strong>in</strong> the divergence between the AAC <strong>and</strong> ANC as “two different<br />

paths taken by the Non‐White political movements”. Taylor ended off her letter<br />

expla<strong>in</strong><strong>in</strong>g that she had stressed the AAC <strong>and</strong> NEUM because “their role ha[d] not been<br />

sufficiently assessed, <strong>and</strong> their leaders too often sl<strong>and</strong>ered <strong>and</strong> belittled”. Throughout<br />

her letter, she referred Carter to Tabata’s writ<strong>in</strong>gs, <strong>and</strong> foregrounded her discussion of<br />

the movement with Tabata’s record of political leadership. In addition, Taylor also sent<br />

Carter a copy of Tabata’s biographical note about Nathaniel Honono <strong>and</strong> a copy of<br />

Education for Barbarism. 88<br />

As political <strong>biography</strong> became an <strong>in</strong>creas<strong>in</strong>gly central element of the political<br />

engagements of both of them, Taylor expressed her concern to Tabata that satisfy<strong>in</strong>g the<br />

<strong>in</strong>creas<strong>in</strong>g requests for biographical sketches represented a “departure from [their]<br />

87 I.B. Tabata to Dora Taylor, 28 February 1963, I.B. Tabata Collection, BC 925.<br />

88 Dora Taylor to Gwendolen Carter, 16 March 1963, I.B. Tabata Collection, BC 925, also reproduced <strong>in</strong><br />

Carter‐Karis Microfilm Collection (2:XT1:92/1). In July 1963, Carter followed up this communication by<br />

meet<strong>in</strong>g with Tabata, Honono <strong>and</strong> Gool <strong>in</strong> Mbabane <strong>in</strong> July 1963, <strong>and</strong> further contact led to Carter<br />

ask<strong>in</strong>g Tabata or his colleagues to furnish her with a “detailed chronological account” of the AAC <strong>and</strong><br />

NEUM’s activities, <strong>and</strong> “more … detail about the associations of these groups with other nationalist<br />

organisations”. See ‘Tabata, Honono, <strong>and</strong> Miss Gool, near Mbabane, Swazil<strong>and</strong>’, (notes of Gwendolen<br />

Carter’s discussion with Tabata, Honono <strong>and</strong> Gool), July 25, 1963; Gwendolen Carter to Dora Taylor,<br />

24 December 1963, I.B. Tabata Collection, BC 925.<br />

426

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