Crossing the Oshoek Border Post from South Africa to Swaziland, I was excited to be visiting the realm of Africa’s last absolute monarchy. Not realizing that it was the Easter weekend, I got caught standing alongside Swazis trying to re-enter their country for the holidays.
I also realized that I was entering a country with the highest incidence of HIV in Africa with a stabilized number reported at up to 30% of the population. While this is not the subject of this article, I must satisfy the curiosity of the reader nevertheless. Social scientists have determined that the itinerant workers with whom I was lining up were one of the major reasons for this scourge.
<div id="attachment_34571" style="width: 510px" class="wp-caption aligncenter"><img loading="lazy" decoding="async" aria-describedby="caption-attachment-34571" class=" wp-image-34571" src="https://www.forbesafrica.com/wp-content/uploads/2017/11/Swazi-dance-e1512028782448-300x180.jpg" alt="" width="500" height="300" />Swazi women perform a traditional dance. (Photo by Ramdas Iyer)</div>
Being away from home and working in the mines and timber industries of South Africa, these men infect their many wives in a polygamous society, along with their girlfriends. In addition, traditions such as the inheritance of widows from a deceased brother, does not help HIV’s continuing spread.
The border crossing was smooth confirming my notion that the Swazis were a relaxed and nice people. Though lacking in size, this interesting country makes up for it with its rich culture. While the monarchy has its critics, the history of Swazi resistance to the British, Boers and the Zulus has fostered national pride. As a result, local culture is flourishing along with Christianity.
Many Swazis combine Christianity with indigenous beliefs, and religious freedoms are written into the country’s 2005 constitution. However in January, the education ministry instructed all head teachers to ensure that the syllabus would not mention any religion other than Christianity, including Islam and Judaism.
<a href="http://www.forbesafrica.com/woman/2017/10/03/professor-saved-african-rainforest/" target="_blank" rel="noopener">READ MORE: The Professor Who Saved An African Rainforest</a>
Driving into Mbabane, the capital city, I found it to be an attractive and functional place perched in the cool highveld (4,000ft) of the Dlangeni Hills. Swaziland with its population of 1.5 million is a low middle income country where most citizens are ethnic Swazis. The official languages are both Swati and English.
Its ruler, King Mswati III, is one of the world’s last absolute monarchs, and a man who is not too keen on handing his throne over entirely to parliament. The Borgen Project, a nonprofit organization, reports that about half of <a href="http://borgenproject.org/poverty-hunger-swaziland/" target="_blank" rel="noopener">Swazis</a> live in poverty. Forty percent of Swazis are unemployed and 70% of the workforce is employed in sustenance farming. But it’s not all bad news. Roads are well-paved and <a href="http://borgenproject.org/combating-rural-poverty-in-swaziland/" target="_blank" rel="noopener">far-reaching</a>. The literacy rate is over 91%, which might be expected when 8.3% of the GDP is spent on education; which is why I saw the entire city swarming with nicely-uniformed schoolchildren in the afternoon.
<div id="attachment_34572" style="width: 260px" class="wp-caption alignleft"><img loading="lazy" decoding="async" aria-describedby="caption-attachment-34572" class=" wp-image-34572" src="https://www.forbesafrica.com/wp-content/uploads/2017/11/Swazi-dance-1-200x300.jpg" alt="" width="250" height="375" />A drummer provides the beat for the traditional dance. (Photo by Ramdas Iyer)</div>
In order to find the old Swaziland, which has rapidly modernized itself, I went in search of old villages and cultural events. More than 70% of Swaziland’s population is of ethnic roots, which means that all the traditions and beliefs are upheld throughout the year and are evident in daily life through dress and other activities.
I soon arrived in Mantetenga Swazi Cultural Village, a living museum of old traditions and representing a classic Swazi lifestyle during the 1850s. The village is a large family homestead of 16 huts, each with its own specific purpose as well as kraals for cattle and goats, reed fences that serve as windbreaks and various other structures. The building material is strictly traditional: poles, grass, reeds, leather stripes, earth and dried cow dung. The adjacent 725-acre Mantenga Nature Reserve is made of a combination of middle and highveld habitat, and more than a third of the reserve is covered by eucalyptus (gum) forest. I explored the reserve by foot, with two walking trails leading up the mountain towards the summit of Sheba’s Breast, made famous by the book King Solomon’s Mines written by Sir Rider Haggard, a Victorian adventure writer in 1885. Birdlife in the reserve was good, with wildlife such as baboons, vervet monkeys, nyala, duiker and mongoose regularly seen.
<a href="http://www.forbesafrica.com/woman/2017/07/11/a-paradise-in-retreat/" target="_blank" rel="noopener">READ MORE: A Paradise In Retreat</a>
After visiting the village, I patiently waited for a large contingent of dancers to perform the Umhlanga followed by the Incwala dance. There are two main kinds of dances, each done by women and men respectively and done at most of the celebrations and gatherings throughout the year, but predominantly at the two most popular events: Umhlanga in August and Incwala in December. The spectacle I enjoyed seemed to be a hybrid version of both.
<div id="attachment_34573" style="width: 260px" class="wp-caption alignleft"><img loading="lazy" decoding="async" aria-describedby="caption-attachment-34573" class=" wp-image-34573" src="https://www.forbesafrica.com/wp-content/uploads/2017/11/Swazi-dance-2-200x300.jpg" alt="" width="250" height="375" />A man performs a traditional Swazi dance. (Photo by Ramdas Iyer)</div>
Umhlanga attracts thousands or women from near and far and once the entire group has concluded dancing and singing, different villages take center stage and put on a display as a sign of respect for the Queen mother. The different villages are distinguishable by their beaded outfits and jewelry. Even the king’s daughters are involved and distinguishable by the bright red feathers they wear in their hair. The king will usually pick his new wife from the crowd of dancers.
Incwala, which means first fruits, is probably the most important and significant of the two. Dancing plays a prominent role here as men gather at the Royal Kraal at Ludzidzini and dance for a few days. Known to be the most honorable on the Swazi events calendar, the Incwala dates are determined by the phases of the moon and begins with a journey to the Indian Ocean to collect water. The third day sees the men slaughter a bull with the fourth day welcoming the arrival of the king who dons his traditional dress and joins in on dances with the other men before returning to his hut to enjoy the first fruit of the season.
However, these aren’t the only dances in Swaziland; other events boast their own dances such as the Sibhaca dance performed by groups of men throughout the country at any opportunity. One cannot but appreciate this gentle land with its handsome men and women and their penchant for dance.

A Land Of Many Dances

It was a strange and unsettling experience on a Thursday night; easier to shrink from than describe.
It was Walter Magaya’s first South African crusade at the Pretoria Showgrounds; 54 kilometers from Johannesburg. The crowd sang and danced as the Zimbabwean founder of Prophetic, Healing and Deliverance (PHD) Ministries took the stage.
As we sat, there was a sudden, soul-rattling chill; accompanied by shrieks. A woman ran through the congregation. Speaking in a strange language no one could understand. She sounded like two different people; one male, one female. She lost control.
“Leave me, Leave me!” she screams, as Magaya’s ushers shepherded her to the front of the stage; closer to the charismatic preacher.
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In a green shirt and jeans, the woman squirmed on the ground; tearing her hair. Her eyebrows knit as she appeared consumed by rage.
“Leave me alone!” she shrieked; trying to bite the ushers’ gripping hands.
From the stage above booms the voice of Magaya.
“Come out, come out,” he says, attempting to command the demons he believes are in the frantic woman. The woman vomits.
There are 50 more people; screaming, rolling on the ground and vomiting.
This is the theater of the faithful on which the curtain went up with the arrival of Magaya, at OR Tambo, two nights before. Hundreds filled the Johannesburg airport to welcome him. They sang, danced and carried large posters like he was a rock star or politician.
This is more than worship. It’s also a thriving business that’s turning over millions every year. People risk their lives to get close to Magaya. Last year, 11 people died in a stampede during a crusade in Kwekwe in Zimbabwe.
“We have put measures in place to make sure something like that never happens again,” says Magaya.
On this night in Pretoria, people ran to the stage to offer cash for the answer of prayers.
This frantic scene is being played out across Africa. The commercialization of churches is arguably one of the fastest growing businesses in the continent.
Magaya claims to pull 200,000 people every week to his Harare church. Many of the faithful dig deep into torn pockets. Most earn about $350 a month; yet they pay handsomely for this spectacular display of power from above.
Money is scarce in Zimbabwe right now. According to independent Harare-based economist, John Robertson, the total workforce in the formal sector is about 700,000 people; out of a population of 14 million.
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“We employed that number in 1968 when the population was one third of its present size. So employment has gone backwards at an alarming rate,” he says.
“Part of our problem is that production workers’ wages are making many of our goods uncompetitive. Wages are lower in China and many other countries, but productivity is higher elsewhere because businesses have been able to keep up with changing technology. Zimbabwean factories have not. So, wages plus productivity are working against us as all imports are now cheaper than local products.”
No matter how hard times are, still they come. Thousands offer money in hope of riches and health. They call it partnerships; giving to receive.
Magaya claims he is a trillionaire in spirit; but is unable to calculate his worth, that could be frowned upon by the scriptures.
“Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God,” so says Matthew 19, verse 23, in the Bible. Magaya believes people should also live comfortably on earth.
“We all want to go to heaven but we all want to stay on earth. No one wants to die now. Before you go to heaven, what about now? [Jesus] was rich yet he became poor for our riches and we should not only focus on one part. We are underutilizing Jesus. He wants you to go to heaven, but he also wants you healthy on earth. He wants you to be happy, married,” he says.
“I don’t see anything wrong with people in ministry living a good life because they represent the largest corporation (Kingdom of God) on the earth.”
It is wealth that began with 45 followers and now has hundreds of thousands who give. His ministry has no board or clear means of regulation. Many, outside the church, question how he maintains his alleged lavish lifestyle. Word is, Magaya makes around $2 million a month.
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Critics say churches like Magaya’s exist to boost wallets and egos; without transparency, nor accountability. Magaya counters he is accountable to his financial director.
“I created a team which governs me. My wife has a salary and I have a salary. If I go to [the financial director] and ask for $20,000 to give to someone, they know how God speaks, I have trained them, they will give me that money,” he says.
Magaya says his ministry does not depend on offerings and tithes. It is bankrolled by a multitude that understands, have been healed, or merely want to support – the churches call these donations seed.
“The finance team has pushed a lot for me to have nice things. The people that give money actually think my living standards are low and I should upgrade them. Whenever the church and my financial directors decide to get me things; that’s the only time I get them,” he says.
The Financial Director of PHD Ministries, Nelson Marimo, every inch the accountant, says he makes sure every penny given to the church is banked and accounted for.
“Three people in the ministry, including myself, have access to the account. The prophet has no access to it. He doesn’t have anything to do with the money. It’s our decision what he gets. If he needs anything we advise him correctly about the funds available,” says Marimo.
“We cannot put a price on what he is worth or what he should have. He has done so many things for us and the people.”
Brendon Strauss, the Food Distribution Co-ordinator for the Bryanston Methodist Church in South Africa, says prosperity churches give a bad name to other churches. He says the church is not meant to be run as a business.
“The bible says people should give 10% of whatever God blesses them with to say thank you and that’s all God asks for,” Strauss says.
He says his church helps people in the community without demanding money from the congregation.
“We for example get food from shops and give to the needy in shelters and HIV support groups. We don’t subscribe to selling things in the church. Pastors get stipends for their role and it is enough for them to survive.”
Father Xolani Dlwati of St Monnica’s Anglican Church in Midrand, South Africa, says the most import thing is to help people understand that healing comes from God and churches are just vehicles of healing.
“The challenge is our ignorance where we don’t study the bible and see what the bible says. People need knowledge so they can see if they are being taken for a ride. The grace of God is sufficient for all. You cannot be paying back the priest for blessings God has given you. If you want to give, you can do so voluntarily through giving thanks and not because you are being forced to,” says Dlwathi.
Prosperity preachers sometimes find themselves between a rock and a hard place. Many followers give money for results. A problem arises when the promises are not kept. In Magaya’s words, “When people give money, they partner with the vision [of the ministry]”.
It’s not always that simple. Earlier this year, Magaya was hit with a nearly $2-million lawsuit by a Harare couple who allegedly gave him money and cars to fulfil a prophecy that they would own an airline. The Zimbabwean entrepreneurs, Upenyu and Blessing Mashangwa, behind the lawsuit, allegedly also “seeded” $15,000 towards this prophecy.
Blessing says they came into contact with Magaya when they were selling their eight-bedroom house in the Harare suburbs.
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“Magaya requested to see us… about an airline vision he claims he had received from God when he visited the property we were selling. We worship in (UFIC Prophet Emmanuel Makandiwa’s church) and we felt if there was any airline deal then Prophet Makandiwa would tell us, therefore there was no need to meet him and we denied meeting him,” she says.
They eventually sold the house for $450,000 to Magaya.
“At the time we had three offers ranging between $500,000 to $550,000. We sold the house for a lower offer because we felt we were supporting the work of God,” she says.
According to her, Magaya asked them to “seed” for the airline prophecy to come to fruition. The couple seeded a 2014 Land Rover Discovery 4 Limited Edition. Magaya denies this.
So, does Magaya accept gifts from the poor?
“I accept gifts because whoever gives is blessed. If I don’t accept, I will be blocking someone else’s blessings,” he says.
Magaya says that he educates more than 5,000 children each year and passes on 90% of all he receives.
PHD Ministries is not the only church accepting gifts and it can turn ugly.
Zimbabwean single mother, Amanda Tshuma, says she left the Roman Catholic Church in search of miracles. She went to a Pentecostal church in Bulawayo.
“The situation in Zimbabwe is very hard. I was starting a business because I had lost my job. Every Sunday, the pastor would tell us to give money in tithe and offerings and also seed so that God can bless us,” she says.
Because of her search for economic emancipation, Tshuma did what she was told.
“I seeded almost everything I had. I even took the little money I had to start my business and gave to the church.”
After two years of waiting for a miracle, life became unbearable.
“I had debt and couldn’t afford food or a place to stay and I got kicked out,” says Tshuma.
The church, the one place she expected help from, didn’t help.
“The pastor wouldn’t even let me and my children sleep in the church while I thought of a plan. That’s when I saw that he doesn’t care. I left the church and I no longer attend any church because I don’t know who is after my money and who wants to help me go to heaven.”
Tshuma refuses to name the church for fear of retribution.
Like Magaya, many of these preachers are seen to be as much about profit as prophecies. Nigeria’s TB Joshua, Chris Okotie, Matthew Ashimolowo and Chris Oyakhilome live like rock stars and pull large congregations. In South Africa, some pastors have been known to make people eat grass, hair, snakes and drink petrol, all in the name of Jesus.
In the Christian Bible, Jesus turned the money changers out of the temple.
“It is written,” Jesus said to the traders, “My house will be called a house of prayer, but you are making it a den of robbers”.
In the 21st century, money has a home in many churches which sell copies of the sermons, gospel music videos and anointing oil. During Magaya’s crusade in Pretoria, worshippers bought both a DVD and anointing oil for R100 ($7.5).
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Like in any business, style and reputation are huge marketing and selling points. This is not just an African thing. In Los Angeles in the United States (US), some pastors flaunt their wealth through a television reality show called Preachers of L.A. These pastors live in mansions, drive expensive cars and wear the latest fashion.
“P. Diddy, JZ, they are not the only ones that should be driving Ferraris and living in large houses,” says Bishop Ron Gibson on the show’s 2013 trailer.
Pastor Jay Haizlip says “the Bible says that those who sow among us should reap from us, that’s implying that preachers should be taken care of.”
“The Bible says I wish above all things that you would prosper and be in health, even as your soul prospers. I believe that,” declares Bishop Clarence McClendon, one of the stars of the show.
Most of those who believe in these charismatic pastors don’t mind coughing up.
“It is our will as congregants to make sure they [pastors] are safe and all their needs are met. The only problem comes when they get richer and forget the poor. The media is only focusing on one side of the story. A lot of good things are happening in the church but no one is reporting about it. Most of them are rich but they take care of the poor. No one sees that,” says one of Magaya’s followers, Panashe Mandebvu.
These fundraising schemes make religion more emotive and controversial. Governments and religious groups in Africa are taking notice. The State is wading into the realm of prayer.
The government-backed Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities, in South Africa, recently launched an investigation into the commercialization of religion.
“We are launching an investigative study on the commercialization of religion and the abuse of people’s belief systems in terms of when these institutions are being run, how are they being run, where is their funding going into, who collects how much and what do they do with the money, where does the money eventually go to, what are the governing principles that are there,” says chairperson Thoko Mkhwanazi-Xaluva.
Findings will be released in April.
Magaya’s advice?
“If you feel like someone is eating your money, the best thing is not to give them.”
According to Statistics South Africa, based on their 2001 study, almost 80% of South Africa’s population follows the Christian faith. This means about 80% of the population are inclined to give money towards the Christian churches, steering the debate towards church taxation.
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In South Africa, churches are classified under Section 15(1) of the Constitution, one of the most liberal in the world. This means they are registered to provide services without intent to make a profit.
According to the South African Revenue Services (SARS), non-profit organizations take a shared responsibility with government for the social and developmental needs of the country. Preferential tax treatment is designed to nurture non-profit organizations.
“The preferential tax treatment for not for profit organizations is however not automatic and organizations that meet the requirements set out in the Income Tax Act, 1962, must apply for this exemption. If the exemption application has been approved by SARS, the organization is registered as a Public Benefit Organisation (PBO) and allocated a unique PBO reference number,” says SARS on their website.
A 2012 report by The Economist estimated the annual spending by the Vatican and church-owned entities in the US to be around $170 billion. According to FORBES, Catholic Charities USA has annual revenue of $4.39 billion. According to a 2012 University of Tampa study, not taxing churches is costing US government coffers an estimated $71 billion each year.
Steven Friedman, a University of Johannesburg political scientist, who has specialized in the study of democracy, says governments need to be careful when they come up with ways to curb the rise of churches making money.
“Some churches are exploitative but it’s simply not clever people preying on the poor. We need to be careful with the interventions we put in place. Everybody should pay tax but where do you draw the line? How do you put it into law when there are so many different churches,” he says.
“I am not sure there is a solution beyond encouraging people that are being exploited to stop being exploited.”
Magaya counters that churches are neither businesses nor exploiters.
“It is very wrong to tax churches because churches are not being celebrated enough for the job they are doing. They [authorities] must actually look at areas where they can make sure that they celebrate churches,” he says.
In Kenya, the government has had enough of fly-by-night churches. Last year, it issued a ban on the registration of new churches; following a television exposé of a Salvation Healing Ministries pastor, Victor Kanyari, tricking his followers into donating seed money.
Kenya’s Attorney General, Githu Muigai, said in a press conference early this year, it is not the policy of the government of the Republic of Kenya to interfere with the freedom of religion and worship. The government also called for fresh registration of existing churches. The religious bodies were also required to file details of their financial returns with the registrar of societies.
“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world,” so says the Bible. Maybe words worth thinking about if you go to church this Sunday.
<h3>The Day I Was Attacked By Demons</h3>
“If I could hit her with my camera, I would have,” I remember thinking.
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In the midst of Walter Magaya’s service, it was drama. One by one, men and women were flocking to the stage claiming they were possessed by demons. I clicked away.
Suddenly, like a rugby tackle, I felt someone grab me around my thighs; it was a woman. She grabbed me, lifted me, and the next thing I was on the ground fighting. My one hand was in the air to protect my camera and the other was pushing her away to protect the sensitive parts of my body. She was mumbling loudly and crying. It took three ushers to make her let go.
I got up, ran away from the demon zone to where I was seated, checked for vomit, I was clean but felt dirty nonetheless. An usher who saw the attack ran to me and asked if I was okay. I was fine, but I looked back and thought “what the f**k did I just go through?”
For a split second during my ordeal, I thought the demons were coming for me. Had I known the day was going to be dramatic, I would have taken a long lens, worn a pair of work boots and a helmet.
Despite the ‘demonized’ woman, the hospitality shown by one of the members, Jerome Galiao, was great.
All I have now is a cut on my finger as a reminder.

Prophets Of Profit

The early twentieth-century South African educationist and writer, Davidson Don Tengo Jabavu, was no stranger to irony. Responding to news of the outbreak of the First World War, he commented wryly in September, 1914 that Africans had been ‘taken by surprise that the European nations who led in education and Christianity should find no other means than accumulated destructive weapons to settle their diplomatic differences’.
Like many others at that chilling moment, this pacifist viewed the war as a distant European catastrophe. As we reach the centenary of the cataclysmic Great War of 1914-1918, images of the Western Front and of the conflict as a bloody European affair continue to dominate popular historical memory, and not solely in Western countries.
Further back in time, significant figures grasped that it was a dramatic global struggle, far-reaching in its destructive and transforming impact on Europe’s enormous imperial territories overseas and their hundreds of millions of colonial inhabitants. British Prime Minister Winston Churchill was just one of those observers. With Britain the major colonial power in Africa, for Churchill it followed that British Africa would be at war with Germany, just as night followed day. Italian leader Benito Mussolini observed that every continent was engulfed by the same crisis and not a single part of the world had been able to avoid being shaken by what he called the cyclone of 1914 to 1918.
In that sense, the war experiences of imperial Britain, imperial France and imperial Germany were as much about the fortunes of Africa as about the fate of men in the trenches of Europe. Aside from anything else, even those soldiers were by no means all European. In all, the French recruited almost 400,000 West African and North African colonial troops to fight German invaders. Many others who were pulled into Europe kept their heads down, serving the war effort as military laborers. Even crops exported from its African territories helped keep France on its feet. Africans thus became an inseparable part of the war.
Another perspective points us towards Africa itself. After all, it was there that the war actually started. The very first shots were fired by West African infantrymen of Britain’s Gold Coast Regiment early in August, 1914 when British and French colonial forces invaded Germany’s colonies of Togoland and Kamerun. That extinguished the delusions of some local colonial administrators that Africa might have been left to remain neutral. What they feared was the unsettling effect of European hostilities on the security of white rule.
Africa was also where the war finally ended. It was still simmering on the continent after it had ended in Europe. In the week following Armistice Day, November 11, 1918, East African askari &#8211; guerrilla fighters under German command &#8211; picked off a British motorcyclist in Northern Rhodesia. Among his scattered papers was a notice that the war had ended. It came as a rude surprise to the German commander, General Paul Emil von Lettow-Vorbeck. Now obliged to surrender, he did so grudgingly, moaning that he was only giving up because his country had been defeated in Europe.
Some of the war’s quirkier stories were as good as any fiction, if not better. In the Union of South Africa’s conquest of German South West Africa in 1915, they included General Louis Botha’s decision to swop his horse for a motorcar for his triumphal entry into the enemy capital of Windhoek. With an eye on awaiting war correspondents, he had been keen to shed his rural Boer commando past in favor of appearing as a modern industrial soldier. Unfortunately for the prime minister’s dignity, his driver had possibly had one brandy too many on the way to victory and drove into a ditch. A year later, the obsessively fit and healthy Jan Smuts, commander-in-chief of the large Allied campaign in East Africa, was not exactly popular among his more idle and chubby generals. At the sound of their commander’s approaching Buick car, officers ducked out of their tents and tried to hide away, desperate to avoid having to accompany him on some strenuous mountain walk.
Meanwhile, lower down in the ranks, ordinary soldiers and army laborers enduring arduous tropical bush conditions faced another kind of daily menace. On top of malaria, typhoid, dysentery and other parasitic diseases which toppled many thousands, there was the aggravation of wandering elephants, giraffe and rhino getting in the way, the threat of venomous snakes around tents and the danger of hungry lions and leopards prowling near campsites.
Of course, the real human costs of the war in Africa were not inflicted by wild animals. Forming a grim undercurrent, these losses were immense. On one hand, it is true that Allied campaigns to deprive Germany of its West African and South West African ports and wireless facilities by conquering its colonial territories involved little effort and minimal loss. Pretoria, for instance, gained control of a huge south western territory at a cost of a little more than 100 troops.
On the other hand, German East Africa was a nut that could not be cracked as easily. There, in an unrelentingly ferocious and destructive contest which oozed across from East Africa into Central Africa and down into South Eastern Africa, opposing forces engaged in a long and gruelling see-saw struggle. The wholesale plundering of peasant lands and mass conscription of villagers that it brought imposed a terrible toll. With horses and other draught animals laid low by tsetse fly and trucks unable to cope with the poor terrain, both sides resorted to conscripting men to work as transport porters and carriers. Britain alone recruited at least a million laborers. Overworked, malnourished and exposed to appalling conditions, up to 200,000 died. At the same time, around 300,000 inhabitants of German-occupied areas perished from the effects of famine as their livestock and crops were looted by soldiers. The suffering didn’t end there. Late in 1918, the deadly worldwide Spanish influenza struck hard, spreading throughout the continent to infect populations already weakened by the war.
By then, the region had not only been feeling the burden of a war that was embraced by many white colonists but which was otherwise resented by the vast majority of their black subjects. It was also adapting to its momentous consequences. In what has sometimes been termed the second partition of Africa, Germany was eliminated from the continent. To the victors, including South Africa, went the spoils. Jan Smuts was now able to advance his vision of the new Union of 1910 becoming a Greater South Africa. As for Britain, by securing control of German East Africa as Tanganyika, it was finally able to realize Cecil Rhodes’s bombastic vision of an all-red road from the Cape to Cairo. Until African decolonization and independence decades later, the First World War settled which powers would keep what.
Still, looking back from where we are now, we can also see that the end of hostilities did not mean a simple return to business as usual. Following the Paris Peace Conference and the Treaty of Versailles in 1919, control of the conquered colonies was mandated by the newly-created League of Nations. Although limited in practice, for the first time this introduced the principle of international humanitarian trusteeship into colonial Africa. In effect, those states which had gained new territories were their guardians and could not do entirely as they wished with them.
In post-war decades both Britain and France found themselves having to commit new educational, medical, administrative and commercial resources to the development of their African possessions to beef up the legitimacy of their colonial rule. After the blood and chaos of the war, colonial rule needed to provide Africans with security, stability and progress.
Inevitably, the glimpse of mighty European powers on the ropes left a deep mark on the consciousness of returning African war veterans. The hollowness of Europe’s claims upon superior civilization and enlightenment had been laid bare. There was widespread disillusion that Africans’ wartime sacrifices and contributions had gone virtually unrecognized and unrewarded.
Black South African papers like Abantu Batho applauded United States President Woodrow Wilson’s declaration of national rights and freedom from oppression. If that was being prescribed for European nations after 1918, should there not also be recognition of the justice of African claims? Less than a century ago, it was still too early.

Tag: Christianity

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A Land Of Many Dances

Prophets Of Profit

Fighting And Famine On The African Front