{"id":{"repo_id":"cape-town","oai_identifier":"oai:open.uct.ac.za:11427/12780"},"canonical_url":"https://search.dev.ndltd.org/etd/cape-town/oai:open.uct.ac.za:11427/12780","repository":{"repo_id":"cape-town","name":"University of Cape Town","base_url":"https://open.uct.ac.za/oai/request"},"display":{"title":"The making of a kholwa intellectual : a discursive biography of Magema Magwaza Fuze","abstract":"The case of Magema Magwaza Fuze (c. 1840-1922) is about the problem of the introduction of writing in a colonial context and, more specifically, in the context of extensive missionary activity. The relative 'success' of this missionary endeavour appeared not only in the small but growing number of converts to Christianity, but perhaps even more momentously with the emergence of a small but critical mass of individuals who were literate and therefore no longer confirmed to an oral culture only. By the end of the nineteenth century one could talk of an incipient 'class' of educated and literate Africans. As the products of mission education they collectively shared an identity of being both Christian and educated. They were amakholwa (plural noun for 'believers'). Being an ikholwa was a political and social, rather than just a religious identity. Above all, by converting to Christianity and by subscribing to progressive ideals of private property ownership, individual rights and the Protestant work ethic, the amakholwa within the limited political sphere of colonial governance acquired, according to their own understanding, the rights of British subjects.","abstract_html":"The case of Magema Magwaza Fuze (c. 1840-1922) is about the problem of the introduction of writing in a colonial context and, more specifically, in the context of extensive missionary activity. The relative 'success' of this missionary endeavour appeared not only in the small but growing number of converts to Christianity, but perhaps even more momentously with the emergence of a small but critical mass of individuals who were literate and therefore no longer confirmed to an oral culture only. By the end of the nineteenth century one could talk of an incipient 'class' of educated and literate Africans. As the products of mission education they collectively shared an identity of being both Christian and educated. They were amakholwa (plural noun for 'believers'). Being an ikholwa was a political and social, rather than just a religious identity. Above all, by converting to Christianity and by subscribing to progressive ideals of private property ownership, individual rights and the Protestant work ethic, the amakholwa within the limited political sphere of colonial governance acquired, according to their own understanding, the rights of British subjects.","abstract_has_math":false,"creators":["Mokoena, Hlonipha"],"institution":"Department of Political Studies","degree_name":null,"degree_level":null,"degree_discipline":null,"degree_department":null,"school":null,"contributors":[],"advisors":["Du Toit, André"],"committee_chairs":[],"committee_members":[],"year":2005,"date_issued":"2005","date_published":"2005","updated_at":"2026-07-22T22:22:50Z","subjects":[],"languages":["eng"],"rights":[],"rights_urls":[],"identifier_entries":[]},"links":{"outbound_url":"http://hdl.handle.net/11427/12780","outbound_label":"Handle","outbound_source":"dc:identifier.uri"},"metadata_groups":[{"id":"people","label":"People","entries":[{"key":"dc:contributor.advisor","label":"Advisor","values":["Du Toit, André"]},{"key":"dc:creator","label":"Author","values":["Mokoena, Hlonipha"]}]},{"id":"academic_context","label":"Academic Context","entries":[{"key":"dc:date.accessioned","label":"Dc Date Accessioned","values":["2015-05-13T14:10:54Z"]},{"key":"dc:date.available","label":"Dc Date Available","values":["2015-05-13T14:10:54Z"]},{"key":"dc:date.issued","label":"Date","values":["2005"]},{"key":"dc:publisher.department","label":"Dc Publisher Department","values":["Department of Political Studies"]},{"key":"dc:publisher.institution","label":"Dc Publisher Institution","values":["University of Cape Town"]},{"key":"dc:type","label":"Dc Type","values":["Doctoral Thesis"]},{"key":"dc:type.qualificationlevel","label":"Dc Type Qualificationlevel","values":["Doctoral"]},{"key":"dc:type.qualificationname","label":"Dc Type Qualificationname","values":["PhD"]}]},{"id":"language_rights","label":"Language and Rights","entries":[{"key":"dc:language.iso","label":"Language (ISO)","values":["eng"]}]},{"id":"identifiers","label":"Identifiers","entries":[{"key":"dc:identifier.uri","label":"Identifier URI","values":["http://hdl.handle.net/11427/12780"]}]},{"id":"additional","label":"Additional Metadata","entries":[{"key":"dc:description","label":"Description","values":["Includes bibliographical references."]},{"key":"dc:description.abstract","label":"Abstract","values":["The case of Magema Magwaza Fuze (c. 1840-1922) is about the problem of the introduction of writing in a colonial context and, more specifically, in the context of extensive missionary activity. The relative 'success' of this missionary endeavour appeared not only in the small but growing number of converts to Christianity, but perhaps even more momentously with the emergence of a small but critical mass of individuals who were literate and therefore no longer confirmed to an oral culture only. By the end of the nineteenth century one could talk of an incipient 'class' of educated and literate Africans. As the products of mission education they collectively shared an identity of being both Christian and educated. They were amakholwa (plural noun for 'believers'). Being an ikholwa was a political and social, rather than just a religious identity. 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The relative 'success' of this missionary endeavour appeared not only in the small but growing number of converts to Christianity, but perhaps even more momentously with the emergence of a small but critical mass of individuals who were literate and therefore no longer confirmed to an oral culture only. By the end of the nineteenth century one could talk of an incipient 'class' of educated and literate Africans. As the products of mission education they collectively shared an identity of being both Christian and educated. They were amakholwa (plural noun for 'believers'). Being an ikholwa was a political and social, rather than just a religious identity. 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