Lesego Masalesa, 2020501603

ANTD2614: The Anthropology of Identity

Response Paper 2

What were some of the defining characteristics of “pagans” and “Christians” in 1930s
Pondoland? (Provide relevant examples for each group.) (4) `

Defining characteristics present values and traditions of the people who characterise
themselves under the identities created by identifiable or ‘stereotypical’ attributes.
These attributes and characterises were no less important in 1930’s Pondoland as
Pagan natives of the land and Christians be it missionary of converts held a great
sense of identity and practice in the characteristics that defined them. Such
importance of defining characteristics was seen through the Christian required
dressing, that of European patters, cuts and dresses (Hunter, 1936). There was
great emphasis on wearing European clothing as a Christian which one could
considering the superiority carried by the Europeans it could also have been a belief
that those dressed in such a way were superior. Another characteristic that was
rooted in the faith of Christianity was their Sunday services or weekly bible classes
which educated those of Christian believed in God, and the dogma of the Bible
(Hunter, 1936). Pagans or Natives carried defining characteristics as crucial to their
identity as any other faith due to their spiritual and ancestral connections one of their
defining characteristics was their practices in relation to the respect of their elders
and dead. Seen at a funeral of a Christian girl, once her coffin had been placed in
the ground soil was taken by hand and spilt over the coffin, the act of washing once
hands after was spoken of as a “pagan custom” (Hunter, 1936: 350). Death carries
over for Pagans and so to wash one’s hands was a practice to leave the spirit of the
dead where they laid. Another characterises is the relationship between slaughtered
cattle and Pagan people. There is great importance and respect in the animal,
manner of killing and reason for killing and Hunters speaks on this at the same
funeral were a sheep was slaughtered and feed to the mourners but for Pagans the
slaughter is for the dead to carry over with them, ukumkhapa (Hunter, 1936: 1350)
What Christian ideas and practices influenced amaPondo who identified as “pagan”?
(Provide and explain at least two examples.) (2)

During the 1930’s Pondoland the Dutch, the British and missionaries of the Christian
faith held strong economic, social and religious influence not only over Christian
believing people but Pagans as well. This meant that amaPondo who still identified
as pagan were integrated in the ideas and practices of the Christian world. One of
the examples of this was the calendar days and weeks, most importantly Sunday
(Hunters 1936: 352). Though unbelieving in Christian values of the day, Chiefs did
not address cases on this day and the same was seen in ‘lesser’ jobs such as field
work and hut building which too was not done during Sundays (Hunters 1936:352).
Christian influences were integrated in the traditions and beliefs of Pagan people and
in the case of spirituality there was influence seen through the understanding of
heaven and hell. Spoken by a non-Christian man, his understanding of the dead was
that, those who die sinless became amathongo and reside with uThixo, while those
who died sinful would reside with uSathana and never become amathongo (Hunter
1936: 352) This was a clear example of how Christian ideas such as heaven and hell
still influenced amaPondo who still carried respect and tradition with their ancestors
or amathongo.

If “pagans” and “Christians” were not as distinct as these labels imply, why might
amaPondo perform these identities as if they were distinct? In other words, what is at
stake for whom in maintaining a clear distinction between “pagans” and “Christians”?
(4)

Pondoland was built on people who carry strong belief in the traditions and religions
that they had identified with and that is seen in the way they perform their identities
such as Sunday classes and umkhumkapha slaughtering. Still, one cannot deny the
disintegrating force of Christianity when it came to native identity performance, living
practicing and beliefs which fell under heavy colonization (Hunters 1936: 355). For
Pagans converting into Christianity was a shift in social and religious relations
because under Christian beliefs one does not slaughter after funerals, or drink
tradition beers served at ceremonies and events which in result lead to them being
accused of “killing the family” (Hunters 1936:355) It may sound figurative but the
saying is just as literal when you consider that the abandoning of traditions that
connect someone not only to their living identities but their ancestral descendants
could be understood as the death of traditions and practices that were done in call
for protection. In greater cases the act of monogamy is a Christian ideology, while
Pagans, especially their chiefs are known to marry in customs of polygamy. When
paramount chief of the Nyandeni took on Christianity, with it came its ideologies of
marriage. (Hunter 1936: 354) Pagan people saw the chieftainship under marriages of
polygamy but this shift of practice and ideology can result in the dismantling of an
entire groups perspective on power, customs, traditions, men, women and even how
or why they come together because this is their head, and he is the image they
would look to for example of what should be. Where what, to who is at stake
becomes a clear yet harsh reality, and that is that Christians had nothing at stake.
Their practices were dominating lands they did not originate on, even in minority, and
their missionaries tore and stripped traditions from those who converted in order to
build a model Christian. What was truly at stake through performance or lack of
performance was the heritages that built kinships, served the living and the dead and
carries traditions and custom through future generations and the only people who felt
that were the Pagans.
Bibliograpy

Hunters, M. (1936). Reaction to Conquest : Effects of Contact with Europeans on the

Pondo of South Africa. Oxford University Press.