The Bhacas are people whose history has not yet been clearly written. Unlike the Mpondo, Xhosa and Thempu chiefdoms, the Bhacas are comparatively recent immigrants into the Cape area. The first chapter deals with origins of the Bhacas and introduces the reader to Bhaca affairs. The chiefdom is said to have been a victim of the disruptive Tshakan wars of the early 19th century, and Madzikane, who later on assumed the reputation of being the architect of the Bhaca nation, left Natal seeking a place where to establish his independence. He collected a large number of fugitives scattered in the southern part of Natal and migrated to the Embondzeni Great Place in Mount Frere. The second chapter concentrates on the habits and customs of the Bhacas. The Bhacas of Mount Frere district are divided into two autonomous chiefdoms according to the descendants of Sonyangwe and Ncapayi, sons of the renowned Great Bhaca chief, Madzikane. Bhaca customs are characterised by their First Fruit Festival dialect.(ingcubhe) and their distinctive Thsefula Then comes the era of Ncapayi who had been renowned for his warlike propensities, and the controversial Voortrekker attack of 1840. It was however, during his reign that mission work started amongst the Bhacas. This left an indelible impression among the Bhacas because Osborn Mission Station was established in 1858 during Mamjucu's reign, the widow of Ncapayi, many years after his death . The influence of missionaries coupled with the problems encountered by Makaula, Ncapayi's son from the surrounding chiefdoms, led to the acceptance of colonial rule. This leads us to chapters 6, 7 and 8 where the colonial government interfers in the Bhaca traditional administrative system especially in matters relating to the allocation of land, appointment of headmen, relations between Makaula and Nomtsheketshe and relations between the Bhacas and the Mpondo. It was during Makaula's regime that many denominations were established in the Mount Frere district. A great measure of credit should be given to these churches for placing systematically before the Bhacas the higher standards of belief and conduct. The history of Bhacas from the 1860's was characterised by change and modification due to the increasing contact with the white man's culture.

Thesis (M.A.)--University of the Witwatersrand, Faculty of Arts, 1942.

This study investigates the distinguishing characteristics and the modifications to the traditional male initiation ritual as practised in KwaBhaca in the Eastern Cape. The concerns surrounding the incidence of death and maiming from related traditions is also investigated. The study reveals that • the male initiation ritual is still highly regarded in KwaBhaca; • the male initiation ritual itself is still performed strictly traditionally in KwaBhaca; • the male initiation ritual as practised in KwaBhaca has been successfully performed with minimal negative incident attributable to the performance of traditional circumcision; • where there is incidence of a negative reaction, this is usually attributable to a prior health condition of the initiate, and in these circumstances, the initiate is referred to a medical doctor, on condition that the medical doctor is himself an initiate, and that the consultation will be conducted in a place deemed to be safe from spiritual contamination • incidences of maiming and death can be attributed to a number of causes, associated with poor practice and unacceptable conduct; • boys who do not undergo circumcision in the traditional fashion are not regarded as men and remain boys in the eyes of the community. This means that they have to forego participation in important socio-spiritual ceremonies; • there is a necessity to share the experience of the successful traditional circumcision process to avoid further misadventure, maiming and death; • it is not the mechanics of the process of traditional circumcision that endangers lives, but the poor practice of the iingcibi (traditional surgeons) and other significant role-players including the initiates; • The traditional teaching that accompanies the ritual of circumcision is as important, if not more important, than the ritual itself. The study concludes with a series of recommendations aimed at rehabilitating and supporting the continuation of this important and venerated tradition. / Thesis (M.Ed.)-University of Natal, Durban, 2000.