MA, Faculty of Arts,University of the Witwatersrand, 1953

By the beginning of the nineteenth century a wide cross-section of British society had strongly correlated the notions of ‘civilization’ and ‘true religion’ with the accurate measurement and profitable use of time. Their specific experience of time, however, was not a human universal but a cultural construct, deeply embedded within the clock-governed milieu of industrial-capitalist and Christian society. Consequently, in the British colonies, the portrayal of indigenous societies as being ‘time-less’ (i.e.: culturally lacking regularity, order and uniformity) came to operate as a means of constructing an inferior, ‘irregular other’. By way of two case-studies – located in the 19th-century British settler-colonies of Victoria (Australia) and the Cape Colony (South Africa) – this thesis documents the manner in which nineteenth-century British missionary and settler-colonial discourse constructed the notion of ‘time-less’ indigenous cultures. Such apparent inferiority, this thesis argues, bolstered the depiction of indigenous societies as culturally inadequate – a representation that helped to rationalize and justify settler-colonialism’s claims upon indigenous land. / The negative portrayals of ‘Aboriginal time’ and ‘African time’ also helped to cast these societies as particularly in need of temporal reform. Indeed the latter were considered to be not only out of place but also ‘out of time’ within the timescape of Christian/capitalist rituals and routines. This study highlights some of the everyday means by which British settler-colonists and Protestant missionaries sought to reform the time-orientation and rhythms of indigenous societies. The evidence provided suggests that cultural colonization in the British settler-colonies was configured – to a greater extent than previous understandings allow – by an attack on non-capitalist and non-Christian attitudes to time. Christianizing and ‘civilizing’ meant imposing – coercively and ideologically – the temporal rituals and routines of British middle-class society. / Although the universalizing will of nineteenth-century European cultural expansion was reflected in its attempt to impose a specifically western view of time upon the world, the process of temporal colonization was neither homogeneous throughout the colonies, nor uncontested by indigenous societies. On the one hand, settler-colonialism’s diverging economic objectives in the Cape and Victoria – shaped as they were by economic land/labour requirements, demographics, and localized visions of race – defined the various manners in which Europeans viewed, and sought to colonize ‘indigenous time’. On the other hand, indigenous people in both settings often successfully managed either to defy the imposition of clock-governed culture, to establish compromises between the new and old rhythms, or to exploit the temporal discourses of their self-styled reformers. This suggests that time in the colonial context may be seen as a two-edged sword: not only as an instrument of colonial power, but also as a medium for anti-colonial resistance. / By analysing the discursive constructions of a temporal other, and by documenting the everyday struggles over the dominant tempo of society, this thesis highlights time’s central role in the colonial encounter and seeks to further our understandings of the process and implications of settler-colonization and Christianization.

By the beginning of the nineteenth century a wide cross-section of British society had strongly correlated the notions of ‘civilization’ and ‘true religion’ with the accurate measurement and profitable use of time. Their specific experience of time, however, was not a human universal but a cultural construct, deeply embedded within the clock-governed milieu of industrial-capitalist and Christian society. Consequently, in the British colonies, the portrayal of indigenous societies as being ‘time-less’ (i.e.: culturally lacking regularity, order and uniformity) came to operate as a means of constructing an inferior, ‘irregular other’. By way of two case-studies – located in the 19th-century British settler-colonies of Victoria (Australia) and the Cape Colony (South Africa) – this thesis documents the manner in which nineteenth-century British missionary and settler-colonial discourse constructed the notion of ‘time-less’ indigenous cultures. Such apparent inferiority, this thesis argues, bolstered the depiction of indigenous societies as culturally inadequate – a representation that helped to rationalize and justify settler-colonialism’s claims upon indigenous land. / The negative portrayals of ‘Aboriginal time’ and ‘African time’ also helped to cast these societies as particularly in need of temporal reform. Indeed the latter were considered to be not only out of place but also ‘out of time’ within the timescape of Christian/capitalist rituals and routines. This study highlights some of the everyday means by which British settler-colonists and Protestant missionaries sought to reform the time-orientation and rhythms of indigenous societies. The evidence provided suggests that cultural colonization in the British settler-colonies was configured – to a greater extent than previous understandings allow – by an attack on non-capitalist and non-Christian attitudes to time. Christianizing and ‘civilizing’ meant imposing – coercively and ideologically – the temporal rituals and routines of British middle-class society. / Although the universalizing will of nineteenth-century European cultural expansion was reflected in its attempt to impose a specifically western view of time upon the world, the process of temporal colonization was neither homogeneous throughout the colonies, nor uncontested by indigenous societies. On the one hand, settler-colonialism’s diverging economic objectives in the Cape and Victoria – shaped as they were by economic land/labour requirements, demographics, and localized visions of race – defined the various manners in which Europeans viewed, and sought to colonize ‘indigenous time’. On the other hand, indigenous people in both settings often successfully managed either to defy the imposition of clock-governed culture, to establish compromises between the new and old rhythms, or to exploit the temporal discourses of their self-styled reformers. This suggests that time in the colonial context may be seen as a two-edged sword: not only as an instrument of colonial power, but also as a medium for anti-colonial resistance. / By analysing the discursive constructions of a temporal other, and by documenting the everyday struggles over the dominant tempo of society, this thesis highlights time’s central role in the colonial encounter and seeks to further our understandings of the process and implications of settler-colonization and Christianization.

The Hex River Valley is one of the main centres in South Africa for cultivation of table grapes of export quality. The vines require irrigation water, which must be low in dissolved solids. Approximately two thirds of the annual irrigation requirement is obtained from boreholes and the balance from surface water sources. During the early 1960s a deterioration in the quality of the groundwater was noticed, becoming critical in some areas, and borehole yields also declined. The main objectives of this study were therefore to obtain an understanding of the hydrogeological and hydrogeochemical processes operating in the valley to explain the derogation of the groundwater resource and enable optimum utilisation and management of the resource in the future. To achieve these objectives, field work involving exploration drilling, aquifer tests, hydrocensus, long-term monitoring of groundwater levels and surfacewater flows and extensive sampling of the ground and surface waters was carried out. Analysis of these data gave quantitative information on groundwater occurrence, aquifer hydraulic properties, groundwater recharge and storage, chemical characteristics of the ground and surfacewaters and sources of dissolved species. / KMBT_363 / Adobe Acrobat 9.53 Paper Capture Plug-in

Magister Commercii - MCom / Economists have confidently agreed that the progression of human capital has an important effect on a state's productivity and growth. Moreover, current research proves the importance of educational outcomes throughout history. Therefore, measuring the quality of education throughout periods can test whether or not human literacy rates directly impact the long-run economic growth of a society. South Africa’s current educational system stems from deeply rooted practices instilled in a previously colonised state. A new branch of economics in South Africa's context is economic history, which allows researchers to analyse previous historical events and make inferences regarding practices, laws, and phenomena occurring in the current era.

Magister Artium - MA / In this paper I attempt to look critically at the literary construction of one particular 'race', namely the 'Coloureds'. In Sarah Gertrude Millin's God's Stepchildren. To this end, the paper draws on the hlstorlcal background of Millin, and investigates the way in which Millin has consciously and strateglcally forrned, as it were, a 'unique' Coloured Identity. Furthermore, the paper explores the proximity or tension between author and narrator in the novel. This tension, i suggest, emerges In response to various pressures In the novel which in tum are based upon the author's social, . political and economic background. Evidence to this effect is derived from Millin's biography and other sources. What emerges from the paper Is that the concepts 'race' and 'Coloured', as they are employed In this novel, are equally elusive. In attempting to piece together a 'race', the novel communicates Millin's aversion to miscegenation, and discloses characteristics of her 'self. Ironically, I conclude, she falls prey to the same kinds of prejudices that she projects onto her literary subjects

Department of History / M.A. (History)

In 1796, the first time the British occupied the Cape, a former Dutch colony in 1806 then definitely. British colonial policy in South Africa was initially influenced by the former practice of the Dutch East India Company. Problems inherited from the past involving government, law and the institution of slavery. Very thorny questions were slave trade and land ownership. In 1807 a law was adopted to ban the import of slaves in the colonies of the British Empire. In 1809 was issued collection of laws by Lord Calendon called Calendon code. In 1811 Governor John Cradock established circulation courts. In 1820 arrived in the Cape Colony of British settlers in 4000 to increase proportion of the white population of British origin. In 1828 was issued Ordinance 50, in 1833 Britain abolished slavery law with effect from 1838. These government actions led to disputes with the Boer population, which peaked in 1836, leaving Boers in the so-called Great Trek, which had a significant impact on indigenous communities strains disrupted at the time mfecane and led to the establishment of the independent Boer republics. Key words: Africans - Boers - Cape of Good Hope - colonial policy - emancipation - Great Britain - Great Trek - South Africa - slavery

Department of History / M.A. (History)

The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life. / Educational Studies / D. Ed. (History of Education)