This thesis explores the life; educational philosophy; and legacy of Aubrey Samuel Langley, an influential boys' schoolmaster who went on to lead Durban High School as its headmaster from 1910-1932. The aim of the thesis is to come to terms with the origins of Langley's controversial educational philosophy and access the effects of the academic, extramural and pedagogical structures that characterized this philosophy on boy's education and upper class white masculinity in Natal. In order to achieve these aims, the thesis investigates Langley's childhood on the colonial frontier; the English public school system that characterized Langley's own secondary education and educational model that he sort to replicate in Natal; the content and rationale behind Langley's classical academic curriculum; Langley's enthusiasm for and development of school athleticism; the makeup of Langley's covert curriculum and its pedagogical implications; and the mixed results of his entire educational philosophy. These aspects of Langley life and philosophy are analyzed throughout the thesis using the prism of masculinity as another one of the thesis' objectives is to add to the ongoing discourse surrounding the English public school system, its implementation in the colonies and its effects on the masculine character of students. This investigation provides numerous insights into the life, educational philosophy and legacy of Aubrey Samuel Langley. It highlights Langley's rugged childhood on the volatile colonial frontier, and the political and social insecurities he developed as a result of this hash upbringing. The thesis argues that these insecurities, along with Langley's adolescent immersion in the English public school system, led Langley to implement and promote a rugged version of the system in Natal's elite boys' high schools. Anecdotal and secondary evidence suggests that Langley particularly promoted the classical, sporting and disciplinary aspects of the system in order to promote amougst his boys a masculinity that was dually physically rugged and academically refined as this is what believed would enable his students to serve in higher branches of the imperial service. Whilst Langley's educational philosophy and dominant personality ensured that many of the classical and harsh practices associated with the English public school continued to characterize elite boys' education in Natal well into the second half of the twentieth century; the testimonies of three of Langley's more rebellious pupils suggest that, whilst very influential in shaping a hegemonic brand of masculinity, Langley's system was not all pervasive and that it is almost impossible to completely replicate a universal understanding of masculinity amougst men of certain ethno-economic bracket.

This thesis attempts to provide an extensive historical narrative of the Kamiesberg region of Little Namaqualand in the Northern Cape of South Africa. In doing so it focuses on the indigenous occupants of the region, a group of Khoikhoi pastoralists known as the Little Namaqua. The Little Namaqua were few in number, but a people rich in cattle who occupied the area from the Groen Rivier in the south to the Buffels Rivier in the north for approximately the past 2000 years. Through the use of archaeological sources, written testimonies of 17th and 18th century travellers and the colonial archive this paper offers an in-depth analysis of both the pre-colonial and colonial occupation of the Kamiesberg. The patterns of transhumance adopted by the pre-colonial Little Namaqua were put under severe pressure at the dawn of the 18th century with the arrival of the first wave of European farmers known as 'trekboers'. Here, the Namaqua's notions of shared land-use and territoriality were confronted with the differing European perceptions of private land-ownership and property rights. Thus began the process of Namaqua displacement and land-encroachment at the hands of the trekboers who often settled around favourable watering points. This, paired with the ills of illegal cattle trading and the smallpox epidemic of 1722, resulted in both a cattless and a virtually landless Little Namaqua by the dawn of the 19th century. With few other alternatives, many enlisted into the workforce of European farmers or fled further north over the Orange River. Others instead opted for the protection afforded to them by a mission station. It is this group of Little Namaqua, those under Chief Wildschut, who form the basis of this research. By 1816 the Little Namaqua under Wildschut had invited the Wesleyan missionary, Barnabas Shaw, to establish a mission station at Leliefontein. The early years of the mission station, 1816-1850, were prosperous as both agricultural yields and livestock numbers increased rapidly. The latter half of the 19th century however saw the station in decline. This thesis argues that the virtually unprecedented move on the part of Wildschut and the Little Namaqua to invite a missionary to settle on their lands was a highly strategic one on the part of the Little Namaqua. The establishment of the station not only allowed them to hold onto land which would have otherwise been pilfered from them but it also provided them the necessary protection against the mischiefs of neighbouring farmers. Records suggest that the Little Namaqua were fullyaware of the consequences and benefits of this decision and thus this thesis posits that far from the victimised and marginalised people that history has moulded them to be, the Little Namaqua were instead a people with strategic foresight and thus should be credited with the agency that their actions necessitated.

Includes bibliographical references. / This is the first opportunity that I have been blessed with to write about the history of Namibia, and it is an esteem honour to honour to have ventured in this line of work. I was born in Namibia and studied history at high school. My classmates and I were not thoroughly taught the history of Namibia or Africa as a whole, and thus we never heard our story. I found it ironic that we sat in a history class in Namibia and our entire curriculum in our senior year of high school contained sections on other countries and continents, except Africa.

Includes abstract. / Includes bibliographical references. / This dissertation provides a quantitative analysis of various fields drawn directly from the Cape's criminal records of the 1730s, from which a database was created. [It] highlights hypotheses of unequal treatment, separates out various groups according to their social status and investigates the differences in crimes and punishment methods over this period. It outlines correlational trends between status and crime as well as status and punishment and based on these findings sets out to investigate possibilities for why these trends arise. The dissertation examines the role players in the criminal procedure, most notably the Independent Fiscals, charged with overseeing all criminal investigations at the Cape. It then goes on to investigate punishment methods, the role of punishment and the implement- ation of different punishments based on certain crimes.

Includes bibliography. / This study supports the thesis that slaves were admitted into the Cape colony by the Cape colonial government, even though the government was opposed to slave importation in principle and law (Slave Trade Act, 1807) from 1797-1818. The colonial demand for slaves was at its height after the Vereenigde Oost-Indische Compagnie's (VOC) capitulation to the British in 1795. This demand forced the first British occupation government to forgo their anti-slave trade principles and accede to a limited importation of slaves into the colony.

I have attempted to write a history of that section of the Griqua people who from 1862 to 1872 lived as an independent nation - the word is their own - in the present Griqualand East. It has not been an easy task, and I am afraid I have not given as clear an account as I should have liked to do. The Rev. William Dower, a London Missionary Society Minister, who lived among the Griquas in Griqualand East for several years, is the only man who has written anything like a history of these people. His book I have used mainly to get an idea of the character of the Griquas and of their social condition while Dower lived with them. For the facts of their history in Griqualand East I had to go to blue books, and to unpublished material in the Archives in Cape Town. I have not had the time to go through all the material on the subject - both in the blue books and in the Archives there is a great deal which I have not touched. In view of the many contradictory statements contained in the blue books which I had at my disposal, it was indeed difficult (due perhaps to some extent to my lack of experience of official reports) to select the correct data. For the history of the Griquas before 1860 I am mainly indebted to Sir George Cory who gives a connected account of a period about which there is very little material.

Over the past century, South African Jewry has undergone significant changes in its religious makeup. This dissertation provides the first comprehensive study of Orthodox Judaism within Johannesburg, the dominant religious movement within the single largest Jewish population centre in South Africa. From a splintered and largely immigrant community in 1915 with weak religious and educational institutions, and a pattern of religious laxity, Orthodox Jewry has transformed into a highly organized and structured community with high levels of religious observance. These processes of change accelerated from 1970 with the arrival of imported religious revival movements. Notwithstanding considerable emigration and political instability, Johannesburg Jewry today boasts high levels of religiosity with almost half its members labelling themselves Orthodox. Contrary to the conventional wisdom that Johannesburg was a united and largely homogenous community prior to the arrival of the revival movements, this study finds that already by the 1930s the Orthodox community was ideologically divided. While the Federation of Synagogues and Board of Jewish Education were led by academically trained rabbis with an inclusive interpretation of Orthodoxy, the religious Zionist Mizrachi movement and its affiliates sought to reintroduce East European traditions and advocated strict levels of observance that were unpopular with the majority of the community. Over the decades, and in alliance with the sometimes rival revival movements, the latter camp has come to dominate the Johannesburg religious landscape. The receding influence of the rabbis with a more inclusive orientation – partly because of retirements and emigration – is visible in the decreasing numbers of Jews in Johannesburg who describe themselves as “traditional.” This dissertation traces these developments through the decades and explains how and why the character of Johannesburg Jewry has changed.

During the late seventeenth century, a section of Cape Town's ‘free black' (vrijzwart) population, a group comprised primarily of formerly enslaved people, took up farming in the Jonkershoek Valley of Stellenbosch. Despite initial prosperity, these free black farmers ceased to exist as an independent socio-political entity by the 1720s. Scholars of the Dutch Cape Colony, such as Hermann Giliomee and Karel Schoeman, have attributed this decline to a lack of capital, high labour costs, the distance from the market and the specialised nature of wheat farming at the Cape. Yet white farmers, confronted by similar obstacles, managed to transcend them and coalesce into a permanent agrarian class. This thesis attempts to account for this disparity by examining hitherto unexplored socio-economic factors that contributed to the rise and fall of free black farmers in Jonkershoek, particularly the patronage network between the free blacks and the Van der Stel dynasty. An extensive perusal of archival sources and secondary literature has facilitated two key observations. Firstly, the influx of free black farmers into Jonkershoek was contingent on the direct intervention of Governor Simon van der Stel, who hoped to supplant the recalcitrant white farmers with a more compliant group of agriculturalists. Imperatively, Van der Stel's policy of encouraging free black settlement in Jonkershoek via land grants was maintained by his son and successor, Willem Adriaan van der Stel. Secondly, the association between the Van der Stels and the free black farmers left the latter vulnerable to economic exclusion when Willem Adriaan van der Stel became embroiled in a dispute with the white settler faction and was subsequently dismissed on corruption charges in 1707. These findings demonstrate that, despite their status as free individuals, free black farmers occupied a precarious position within Cape society and were constantly compelled to negotiate their freedom.

Bibliography: leaves 187-192. / This dissertation is a study of the Royal Navy's campaign against the slave trade from their base at the Cape of Good Hope from 1861-4. During this period the Cape Squadron (which included the West African Station at this point) was under the command of Rear Admiral Sir Baldwin Walker. Under his command the first major successes against the East African slave trade were achieved. The study comprises of three main sections. The first gives background information about the Royal Navy, international relations and the state of the slave trade suppression at the time. The second examines the actions of the Cape Squadron under Walker's command. The third section gives detail of the cruises of specific Royal Navy ships and evaluates their success ( or otherwise) in suppressing the slave trade. Themes explored in this dissertation include the international nature of the slave trade, the policy of substituting legitimate trade for the slave trade, the influence of naval technology and how interactions between 'men on the spot' affected the success of suppression. Also explored is Britain's motivation for undertaking so difficult and expensive a task. Conclusions drawn are that the international nature of the slave trade and the lack of treaties (regarding the right to search shipping) with some powers, particularly France, greatly hindered the Royal Navy's suppression efforts. The substitution of legitimate trade for the slave trade worked successfully on the West African Coast but many of the legitimate enterprises relied upon slave labour, a fact which the British and other European powers chose to ignore. The personal interaction between men on the spot proved to be an important factor in determining the success (or failure) of the slave trade suppression efforts. New naval technologies were not as effective as they could have been in suppressing the slave trade due to the poor quality of ships assigned to the slave patrol (although this was remedied somewhat during Admiral Walker's tenure as Commander-in-Chief of the Cape Squadron). Britain's motivation for undertaking the suppression of the slave trade is shown to have been a combination of humanitarian concerns and political and economic expediency.

Bibliography: leaves 203-212. / This research work is an analysis of the whole 'institution' of manumission as it existed in Isle de France during the period between the French Revolution of 1789 and the post-revolutionary years up to British rule in 1810. In his study of 'The Free Population of Colour in Mauritius', Richard Allen emphasizes the fact that "a comprehensive study of manumission in the colony remains to be undertaken, but we do have reliable information on manumisson practices and patterns during the last two decades of the Ancien Régime". Indeed, Muslim Jumeer reports that between 1768- 1789, a total of 785 slaves consisting of 347 women, 173 men, 133 boys and 132 girls were freed according to the acts of manumission. But the existing works do not reveal any manumission figure for the years after 1789, during the revolutionary period up to British rule. As Allen notes, "information on the composition of the manumitted population and on the pattern of manumissions between 1789-1820 is scarce, but only because research on this period remains to be done". This present work has attempted to 'fill the gap' in the study of manumission for the years 1789 to 1803, by a 'comprehensive study' of manumission acts found at the Mauritius Archives.