Podcasts about Sandile

This is episode 223, the calliper and the lens Gustav Fritsch in the southern Light. A very quick thank you to Professor Johan Fourie at Stellenbosch Department of Economics who invited me to be part of a workshop about improving the visibility of economic history. What an amazing experience. This episode of our series is following on from 1863, into 1864, where the movement of people became as demographic phenomenon — driven by economics and innovations. Let's swing our attention to Robben Island, it's a warm morning in November 1863 and a bearded German arrived armed with various photographic apparatus and guns, he was on an expedition. German tourists can be found on Robben Island these days, but they don't carry guns and their cameras are Canons. Gustav Fritsch had arrived with many other accoutrements - because he was on a scientific mission. He was an anthropologist, and part of a curious genre now largely forgotten — the “racial type” photographer — men who believed the camera could capture the science of human difference, stamping evolution's hierarchy onto paper. In their lens, the body became data. A century and a half later, modern influencers use images to shape a kind of social order — their self-curated faces, botox-bright and algorithm-approved offer a new kind of taxonomy, no less performative, and perhaps no less pseudoscientific. So as our friend Gustav Fritsch set up his apparatus and guns, there on the windy but warm Robben Island of November 1863, he became part of what would be the field of criminology and .. eugenics. In this period, the use of photography was part of a privileged administrative practice, part of medical anatomy, anthropology, psychiatry, part of the professionalised emerging social sciences, tying in public health, urban planning, sanitation. It was at this point that the two divergencies in the science began to take shape, one was honorific, honouring the differences, noting the diversity, exciting the senses with these truly stunning pictures of South Africans in 1863, versus the other, the repressive, the oppressive. Stamping people with their racial characteristics. Unlike today, each picture took at least 20 seconds to complete. Imagine asking your contemporary subject to sit dead still for 20 seconds while you point your iPhone at their noggin. 20 seconds is longer than an entire TikTok video that explains the meaning of life. But there is not doubt, that the most remarkable thing about Fritsch's photos were the diversity. He photographed many chiefs and their families, capturing African nobility at the time. His image of amaThemba chief Stokwe ka-Ndlela is slightly blurred, Stokwe refused to sit still. Other images of the incarcerated on Robben Island are historic, folkloric and well, just stunning. These include Xoxo on of Ngqika, brother of Sandile, Siyolo kaMdushane, one of the Gcaleka chiefs, Dilima, son of Phato of the Gqunukhwebe. This strange German was doing South African history a favour, recording the regal faces of amaXhosa royalty for posterity. After Robben Island, Gustav Fritsch and his apparatus rolled along in an oxwagon to Cathcart in the eastern Cape where he took more photos of Anta kaNgqika the 3rd paramount chief of the amaRharhabe, whereupon Fritsch continued to Stutterheim, where he set up his stool and massive tripod and took remarkable photos of Sandile kaNgqika.Not satisfied, this 19th century paparazzi, this collector of images set off northwards to Bechuanaland. He photographed Bakwena chief Sechele I a Motswasele or "Rra Mokonopi" as well as his son Sibelo. Bamagwatho chief Kama was next, grand old man of Botswana. The ancestor of the famous Khama family of the twentieth century. And while Gustav Fritsch wandered the veld with his camera and his paraphernalia, convinced he was capturing some scientific truth, the people he encountered were being absorbed into a global archive — not as individuals, but as specimens, artefacts.

This is episode 223, the calliper and the lens Gustav Fritsch in the southern Light. A very quick thank you to Professor Johan Fourie at Stellenbosch Department of Economics who invited me to be part of a workshop about improving the visibility of economic history. What an amazing experience. This episode of our series is following on from 1863, into 1864, where the movement of people became as demographic phenomenon — driven by economics and innovations. Let's swing our attention to Robben Island, it's a warm morning in November 1863 and a bearded German arrived armed with various photographic apparatus and guns, he was on an expedition. German tourists can be found on Robben Island these days, but they don't carry guns and their cameras are Canons. Gustav Fritsch had arrived with many other accoutrements - because he was on a scientific mission. He was an anthropologist, and part of a curious genre now largely forgotten — the “racial type” photographer — men who believed the camera could capture the science of human difference, stamping evolution's hierarchy onto paper. In their lens, the body became data. A century and a half later, modern influencers use images to shape a kind of social order — their self-curated faces, botox-bright and algorithm-approved offer a new kind of taxonomy, no less performative, and perhaps no less pseudoscientific. So as our friend Gustav Fritsch set up his apparatus and guns, there on the windy but warm Robben Island of November 1863, he became part of what would be the field of criminology and .. eugenics. In this period, the use of photography was part of a privileged administrative practice, part of medical anatomy, anthropology, psychiatry, part of the professionalised emerging social sciences, tying in public health, urban planning, sanitation. It was at this point that the two divergencies in the science began to take shape, one was honorific, honouring the differences, noting the diversity, exciting the senses with these truly stunning pictures of South Africans in 1863, versus the other, the repressive, the oppressive. Stamping people with their racial characteristics. Unlike today, each picture took at least 20 seconds to complete. Imagine asking your contemporary subject to sit dead still for 20 seconds while you point your iPhone at their noggin. 20 seconds is longer than an entire TikTok video that explains the meaning of life. But there is not doubt, that the most remarkable thing about Fritsch's photos were the diversity. He photographed many chiefs and their families, capturing African nobility at the time. His image of amaThemba chief Stokwe ka-Ndlela is slightly blurred, Stokwe refused to sit still. Other images of the incarcerated on Robben Island are historic, folkloric and well, just stunning. These include Xoxo on of Ngqika, brother of Sandile, Siyolo kaMdushane, one of the Gcaleka chiefs, Dilima, son of Phato of the Gqunukhwebe. This strange German was doing South African history a favour, recording the regal faces of amaXhosa royalty for posterity. After Robben Island, Gustav Fritsch and his apparatus rolled along in an oxwagon to Cathcart in the eastern Cape where he took more photos of Anta kaNgqika the 3rd paramount chief of the amaRharhabe, whereupon Fritsch continued to Stutterheim, where he set up his stool and massive tripod and took remarkable photos of Sandile kaNgqika.Not satisfied, this 19th century paparazzi, this collector of images set off northwards to Bechuanaland. He photographed Bakwena chief Sechele I a Motswasele or "Rra Mokonopi" as well as his son Sibelo. Bamagwatho chief Kama was next, grand old man of Botswana. The ancestor of the famous Khama family of the twentieth century. And while Gustav Fritsch wandered the veld with his camera and his paraphernalia, convinced he was capturing some scientific truth, the people he encountered were being absorbed into a global archive — not as individuals, but as specimens, artefacts.

What do chemistry, clean energy, and women's empowerment have in common? In this episode of Monday Science, Dr. Bahijja Raimi-Abraham speaks to Sandile Matetwa, a PhD researcher at the University of Cambridge, about how her experiences growing up in Zimbabwe during power cuts shaped her passion for renewable energy—and how she's using science to fuel change.They explore Sandile's research into hydrogen as a clean energy source, the importance of STEM representation, and the challenges of pursuing a PhD as a young mother and international student. Plus, Sandile shares her work as co-founder of the Africans in STEM Initiative and the founder of Simuka Arise, an empowerment organisation for women and single mothers.

This week, Jesse brings Mike, Alex and all of you along on a murder mystery rabbit hole he got lost in. MOFFMIN PLUSH MERCH - http://www.theyetee.com/collections/chilluminati Thank you too - All you lovely people at Patreon! HTTP://PATREON.COM/CHILLUMINATIPOD Green Chef - http://www.greenchef.com/chillfree PROMO CODE: chillfree Jesse Cox - http://www.youtube.com/jessecox Alex Faciane - http://www.youtube.com/user/superbeardbros Editor - DeanCutty http://www.twitter.com/deancutty Show art by - https://twitter.com/JetpackBraggin http://www.instagram.com/studio_melectro SOURCES https://mg.co.za/article/2019-05-30-00-patient-found-dead-in-hospital-ceiling-durban-mystery/ https://www.iol.co.za/capetimes/news/hospital-fails-to-give-family-closure-on-body-in-ceiling-11766160

Ohhh Joburg your favorite Breakfast show was getting scammed! But guess what?!? We caught on! See omnystudio.com/listener for privacy information.

I promised some light hearted content, and at long last we're here Welcome back to WWYT in 2025, we've spent a lot of time discussing every gripe and issue I have with every little thing, and the idea of discussing something that genuinely leaves me happy more than it leaves me upset is a gift and today's guest couldn't have fit better for that discussionMore episodes are on their way, hopefully you enjoy the podcast this year more than any otherHappy listening

The African National Congress' National Working Committee has made sweeping changes to its provincial structures in Gauteng and KwaZulu-Natal. The party has removed former provincial secretaries Bheki Mtolo and TK Nciza in its newly-reconfigured provincial structures. Former ANC KZN Deputy Chairperson Micheal Mabuyakhulu is set to make a political comeback in the province as co-ordinator while party veteran Jeff Radebe will be the convener. In Gauteng Panyaza Lesufi survives the chop as he will now be co-convener of the reconfigured structure with veteran politician Amos Masondo. Jon Gericke spoke to political analyst, Sandile Swana

Former President Jacob Zuma has threatened legal action over his expulsion from the African National Congress (ANC) citing procedural and substantive concerns regarding the ANC's processes. Zuma's lawyers have written to the (ANC) seeking his immediate reinstatement as a member of the ANC and further information on his expulsion. In November last year, the ANC's National Disciplinary Committee of Appeal upheld the committee's decision to expel Zuma. The uMkhonto we Sizwe Party leader was expelled for bringing the party into disrepute and establishing and leading a rival political party. MK Party lawyers have given the ANC until the end of January to respond. uMkhonto we Sizwe Party's Floyd Sgivambub recently said its members are allowed to have dual membership in exceptional strategic cases. Sakina Kamwendo spoke to Political Analyst, Sandile Swana

On May 10, 2019, Sandile Sibiya, a 53-year-old construction worker, was helping his neighbor with house repairs when a wall collapsed, breaking his right femur. Family members rushed him to Mahatma Gandhi Memorial Hospital in Durban, where he awaited transfer to Addington Hospital for specialist care. Before the transfer, Sandile disappeared, prompting a search that ended two weeks later when his decomposing body was found in the hospital ceiling. This bizarre case mirrors a 2017 incident in Stellenbosch Hospital, where Teteteke Gqotsi, a 61-year-old admitted for abdominal surgery, went missing and was found dead in a ceiling after two weeks. Both cases raise troubling questions about how immobile patients could end up in such inaccessible locations, with theories ranging from medication-induced crises to possible foul play. Despite investigations, little clarity has been provided, leaving families with unanswered questions and fueling speculation about hospital negligence and systemic issues like overcrowding and staff burnout.Ossuary 6 - Air Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/Contact us at: weeknightmysteries@gmail.comInstagram - https://www.instagram.com/weeknightmysteriesTikTok - https://www.tiktok.com/@weeknightmysteries

This is episode 197. Which is a prime number and therefore symbolic too because this episode we're dealing with a unique event in Southern African history. The 8th Frontier war, which began on Christmas Day 1950, was going to end eventually although as with all conflicts that stretch into years, most of those involved despaired believing perhaps the guns would never fall silent. A British government under Russell had come a cropper partly because of the way in which this war dragged on, it led to Sir Harry Smith losing his job as Cape Governor, and Sir George Cathcart had arrived to escort the conflagration to its spluttering expiration. Lord Earl Grey had lost his job as Colonial Secretary, only a few weeks after he'd fired Harry Smith. Among the amaXhosa, things were actually not much better. The overall situation was different from the previous war, because there was no longer any attempt at a central command, or even unity of action. Chief Sandile of the amaNqgika had told his warriors to avoid gathering in large numbers, preferring quick and dirty small raids to anything large scale. Committing acts of mischief of all kinds as the British referred to it. For both the settlers and Xhosa people who were trying to get on with their lives, the unstable frontier was a torturous concoction of blood, sweat and tears. It was actually the Khoekhoe rebels under leaders like Willem Uithaalder who were determined to hold out whatever happened. This position was reinforced when the British conducted a show trial of a man who has been treated very badly by History, by the name of Andries Botha. A Khoe veteran — former of the Cape Mounted Rifles. He faced two treason trials, the first ended in 1851, but the settlers were baying for his blood as a former Cape Mounted Rifles commander who was accused of switching sides to fight with the amaXhosa. As you'll hear, he hadn't. In May 1852 he was re-arrested and marched into a court where Judge Sir John Wylde presided in what became known as South Africa's first show trial — foreshadowing others such as the Rivonia Treason Trials where Nelson Mandela was sentenced to life on Robben Island. It as an unprecedented event this 1852 show trial, the first of its kind in the Supreme Court of the Cape Colony. Previously the trials had been dominated by the almost ritualised sentencing of rebellious slaves, but this one was the first politically charged trial taking aim at an indigenous person, a man of Southern Africa, not a rebellious slave from Madagascar or West Africa. Botha was defended by two of the Cape's top lawyers, Frank Watermeyer and Johannes Brand. In what amounted to an unsightly rush, he was sentenced to death in spite of a strong defence, however the outrage that followed led to the death sentence commuted to life in prison. The amaXhosa were exhausted and in Febuary 1853, Sir George Cathcart, like his predecessors, had tired of greedy colonists making quite a bit of cash out of this war. They hiked up their prices for all goods, horses, oxen, feed, leather goods, food. After protracted negotiations, Sandile and Maqoma surrendered, along with their chiefs. They were pardoned by Cathcart, who had promised they would not be arrested like Siyolo, in exchange for an unconditional surrender. And so dear listener, the end of the eighth frontier war was inconclusive. At first glance, it appeared the British had prevailed, the amaXhosa had been vanquished. It had cost close to three million pounds, 16 000 Xhosa had died, 1400 British and colonials. It had given the world something called the Birkenhead Drill, women and children first. It had also revealed to planet earth, a modern war where a guerrilla-style army with experience in the bush had forced the conventional army into unconventional tactics.

This is episode 197. Which is a prime number and therefore symbolic too because this episode we're dealing with a unique event in Southern African history. The 8th Frontier war, which began on Christmas Day 1850, was going to end eventually although as with all conflicts that stretch into years, most of those involved despaired believing perhaps the guns would never fall silent. A British government under Russell had come a cropper partly because of the way in which this war dragged on, it led to Sir Harry Smith losing his job as Cape Governor, and Sir George Cathcart had arrived to escort the conflagration to its spluttering expiration. Lord Earl Grey had lost his job as Colonial Secretary, only a few weeks after he'd fired Harry Smith. Among the amaXhosa, things were actually not much better. The overall situation was different from the previous war, because there was no longer any attempt at a central command, or even unity of action. Chief Sandile of the amaNqgika had told his warriors to avoid gathering in large numbers, preferring quick and dirty small raids to anything large scale. Committing acts of mischief of all kinds as the British referred to it. For both the settlers and Xhosa people who were trying to get on with their lives, the unstable frontier was a torturous concoction of blood, sweat and tears. It was actually the Khoekhoe rebels under leaders like Willem Uithaalder who were determined to hold out whatever happened. This position was reinforced when the British conducted a show trial of a man who has been treated very badly by History, by the name of Andries Botha. A Khoe veteran — former of the Cape Mounted Rifles. He faced two treason trials, the first ended in 1851, but the settlers were baying for his blood as a former Cape Mounted Rifles commander who was accused of switching sides to fight with the amaXhosa. As you'll hear, he hadn't. In May 1852 he was re-arrested and marched into a court where Judge Sir John Wylde presided in what became known as South Africa's first show trial — foreshadowing others such as the Rivonia Treason Trials where Nelson Mandela was sentenced to life on Robben Island. It as an unprecedented event this 1852 show trial, the first of its kind in the Supreme Court of the Cape Colony. Previously the trials had been dominated by the almost ritualised sentencing of rebellious slaves, but this one was the first politically charged trial taking aim at an indigenous person, a man of Southern Africa, not a rebellious slave from Madagascar or West Africa. Botha was defended by two of the Cape's top lawyers, Frank Watermeyer and Johannes Brand. In what amounted to an unsightly rush, he was sentenced to death in spite of a strong defence, however the outrage that followed led to the death sentence commuted to life in prison. The amaXhosa were exhausted and in Febuary 1853, Sir George Cathcart, like his predecessors, had tired of greedy colonists making quite a bit of cash out of this war. They hiked up their prices for all goods, horses, oxen, feed, leather goods, food. After protracted negotiations, Sandile and Maqoma surrendered, along with their chiefs. They were pardoned by Cathcart, who had promised they would not be arrested like Siyolo, in exchange for an unconditional surrender. And so dear listener, the end of the eighth frontier war was inconclusive. At first glance, it appeared the British had prevailed, the amaXhosa had been vanquished. It had cost close to three million pounds, 16 000 Xhosa had died, 1400 British and colonials. It had given the world something called the Birkenhead Drill, women and children first. It had also revealed to planet earth, a modern war where a guerrilla-style army with experience in the bush had forced the conventional army into unconventional tactics.

Former EFF Chairperson, Advocate Dali Mpofu has announced his departure from the party to join  uMkhonto weSizwe (MK) Party. Mpofu says he believes the MK Party is the only vehicle to achieve unity and true emancipation. Meanwhile, EFF leader, Julius Malema says all is well, the party will keep on standing and rising. Sakina Kamwendo spoke to Political Analyst, Sandile Swana.

Stephen Grootes speaks to Sandile Zungu, esteemed President of AmaZulu FC and Founder of Zungu Investment, to explore his financial philosophy, early money lessons, and the evolution of his relationship with wealth.See omnystudio.com/listener for privacy information.

Nasdaq-listed Equinix has completed construction of the first phase of a new data centre in Johannesburg, part of a R7.5-billion commitment to building cloud infrastructure in South Africa and the rest of the continent over the next five years. The company's South African MD, Sandile Dube – a former country manager at Hewlett Packard Enterprise and a former executive at Dimension Data (now NTT Data) – tells TechCentral Show host Duncan McLeod about the new Johannesburg data centre, which is located in Isando on the East Rand, and what type of clients it's hoping to attract. In the interview, Dube chats about: • Equinix's African investment plans and where it intends to build data centre facilities and why; • The Isando data centre and what it offers; • The Equinix company and its investment focus – including its investments in West Africa; • Whether there is an overbuild of data centres taking place in South Africa. Can market demand sustain the level of investment taking place?; and • How Equinix differentiates itself in an increasingly crowded market. Don't miss a great interview! TechCentral

20.09.24 Pt 2 - Simphiwe and Sandile reflect on the importance of Tupparware, Producer James shares a story about some panting panda's, and the biggest scams - including airport parking and tap water. The Real Network

In this episode, the gang starts off by talking about recent concerts, getting old, and Trader Joe's. Jackie finishes off the episode by telling us about the strange cases of Teteteke Gqotsi and Sandile Sibiya.Sources:https://www.strangeoutdoors.com/strange-indoors/2021/1/24/the-mysterious-south-african-body-in-the-ceiling-cases-murder-or-teleportationhttps://www.iol.co.za/capetimes/news/how-did-patient-end-up-dead-in-hospitals-ceiling-11732163https://paranormal-world.fandom.com/wiki/The_High_Strangeness_Death_of_Teteteke_Gqotsihttps://www.iol.co.za/capetimes/news/we-are-losing-hope-family-still-seeks-answers-over-body-found-in-ceiling-24824780https://www.facebook.com/CapeTimes/posts/2330715566986231/https://bhekisisa.org/article/2019-05-30-00-patient-found-dead-in-hospital-ceiling-durban-mystery/https://www.timeslive.co.za/news/south-africa/2019-05-29-kzn-health-department-probes-how-injured-builder-was-found-dead-in-hospital-ceiling/https://www.timeslive.co.za/news/south-africa/2019-05-29-kzn-health-department-probes-how-injured-builder-was-found-dead-in-hospital-ceiling/https://www.pressreader.com/south-africa/mail-guardian/20190531/281719796066945

Episode 186 it is - we're taking a closer look at theological suppositions, ecclesiastical superstitions, magic and myth. Some housekeeping - first thanks to John for taking the time to send a note regarding ecclesiastical and to Mphuthumi for your message about Nkosi Maqoma - I'll get hold of your book, The Broken River Tent published in 2017. In this episode we're going to plunge into a sea of mystery because we're going to investigate the incredibly diverse history of situations where people believe they can turn bullets into water - or where traditional methods were deployed to deflect incoming projectiles. These are widely held beliefs which surface in popular ‘millenarian' movements – usually uprisings against colonial conditions. You've heard how Mlanjeni's philosophy had motivated so many to take up arms against the invaders, his message of salvation had spread throughout the Cape. amaXhosa and other people felt it resonated with personally, so they gravitated towards the prophet. amaXhosa chiefs like Maqoma and the paramount Sandile realised that Mlanjeni had the power of persuasion and visited the prophet. But they weren't alone because by the mid-nineteenth century, charismatic men and women like Mlanjeni of the amaXhosa had taken to mixing Christianity and animist faiths to create a new way to deal with colonisation. This is a classic process in social structures. The old ways were failing — how could assegai's beat artillery? Turn to enchantment, wizadry, spellcraft, mysticism. The missionaries had closely interwoven their Christian message with western civilisation, diametrically opposed to traditionalism. So prophets like Mlanjeni seized part of their narrative, the salvation message, and merged it rather than opposed it using traditional views to distinguish themselves from the missionaries, to coopt the power so to speak. An ancient philosophy rooted in a world view now threatened by a new industrial powerhouse alter itself, took hold of the strengths of the invader and mixed the message. Missionaries had preached salvation and many of these millenarian movements used part of the story of the Bible, exodus, the crucifixion, Christ rising from the dead, combined with their own ancient myths and legends, to create a really potent new doctine that made sense. This is all linked to what anthropoligists and psychologists call Cognate epistemology. It was identified as something that occured between southern African hunters, herders and farmers, San Khoe and bantu speakers. Cross-cultural convictions emerge amongst people who share a common landscape. Cognate epistemology is the study of knowledge—how we know what we know — exploring questions like "What is knowledge?" and "How do we acquire this knowledge?” I am by no means denegrating those who believe this. Because another way of thinking about cognate epistemology is how folks like to dive deeply into that pool of disinformation called X and or WhatsApp, sharing social media bilge. The very idea of an influencer itself, correlates almost exactly with those who seek cognate connectivity — advertisers also deploy this concept constantly. So go tell your favourite influencer on TikTok that they're indulging in Cognate Epistemology. When Fort Hare was attacked at 9am on the morning of 21st January 1851, six thousand warriors were yelling Bolowana as they descended on the fortified post. This was going to be the most decisive event of the 8th Frontier War and amaXhosa chief Sandile knew it.

Episode 186 it is - we're taking a closer look at theological suppositions, ecclesiastical superstitions, magic and myth. Some housekeeping - first thanks to John for taking the time to send a note regarding ecclesiastical and to Mphuthumi for your message about Nkosi Maqoma - I'll get hold of your book, The Broken River Tent published in 2017. In this episode we're going to plunge into a sea of mystery because we're going to investigate the incredibly diverse history of situations where people believe they can turn bullets into water - or where traditional methods were deployed to deflect incoming projectiles. These are widely held beliefs which surface in popular ‘millenarian' movements – usually uprisings against colonial conditions. You've heard how Mlanjeni's philosophy had motivated so many to take up arms against the invaders, his message of salvation had spread throughout the Cape. amaXhosa and other people felt it resonated with personally, so they gravitated towards the prophet. amaXhosa chiefs like Maqoma and the paramount Sandile realised that Mlanjeni had the power of persuasion and visited the prophet. But they weren't alone because by the mid-nineteenth century, charismatic men and women like Mlanjeni of the amaXhosa had taken to mixing Christianity and animist faiths to create a new way to deal with colonisation. This is a classic process in social structures. The old ways were failing — how could assegai's beat artillery? Turn to enchantment, wizadry, spellcraft, mysticism. The missionaries had closely interwoven their Christian message with western civilisation, diametrically opposed to traditionalism. So prophets like Mlanjeni seized part of their narrative, the salvation message, and merged it rather than opposed it using traditional views to distinguish themselves from the missionaries, to coopt the power so to speak. An ancient philosophy rooted in a world view now threatened by a new industrial powerhouse alter itself, took hold of the strengths of the invader and mixed the message. Missionaries had preached salvation and many of these millenarian movements used part of the story of the Bible, exodus, the crucifixion, Christ rising from the dead, combined with their own ancient myths and legends, to create a really potent new doctine that made sense. This is all linked to what anthropoligists and psychologists call Cognate epistemology. It was identified as something that occured between southern African hunters, herders and farmers, San Khoe and bantu speakers. Cross-cultural convictions emerge amongst people who share a common landscape. Cognate epistemology is the study of knowledge—how we know what we know — exploring questions like "What is knowledge?" and "How do we acquire this knowledge?” I am by no means denegrating those who believe this. Because another way of thinking about cognate epistemology is how folks like to dive deeply into that pool of disinformation called X and or WhatsApp, sharing social media bilge. The very idea of an influencer itself, correlates almost exactly with those who seek cognate connectivity — advertisers also deploy this concept constantly. So go tell your favourite influencer on TikTok that they're indulging in Cognate Epistemology. When Fort Hare was attacked at 9am on the morning of 21st January 1851, six thousand warriors were yelling Bolowana as they descended on the fortified post. This was going to be the most decisive event of the 8th Frontier War and amaXhosa chief Sandile knew it.

Cape Governor Harry Smith had made his escape from Fort Cox to King Williams' Town, and was now hoping for help in the form of 3000 Zulu warriors. The British had mucked things up on the frontier, and most of their old allies the Khoekhoe of the Kat River Settlement had decided to rise up, along with the amaXhosa. The Boers were also not in any mood to send help, in fact, the destabilisation was in their favour, it drew English troops away from the transOrangia Region. Mlanjeni the prophet had told the Xhosa that this was the time to drive the English into the sea - and Maqoma the amaRharhabe chief of the amaNhlambe was all to ready to do just that. It was new Year, 1851. In a few days, the Taiping Rebellion - or Civil War as some call it - would begin in China. And like the uprising in the Cape, a man who claimed super powers was behind this war in Asia. Hong Xiuquan was an ethnic Hakka man who claimed to be related to Jesus Christ and was trying to convert the local Han people to his syncretic version of Christianity. Xiuquan was trying to overthrow the Qing dynasty and the Taiping rebels were hell bent on should I say, heaven bent on upending the entire country's social order. Eventually the Taiping Heavenly Kingdom based in Nanjing managed to seize a significant portion of southern China. It was to become the bloodiest war of the 19th Century, lasting 14 years. Back on the eastern Cape frontier, the settlers were facing the amaXhosa rage and fury, frustration that had built up over generations burst into the 8th Frontier War. Maqoma had warned the errant missionary George Brown that a war was coming of cruelty never seen before in southern AFrica. Some called it the first war of colour, a general war of the races. The Kat River people rebelled, some Khoekhoe soldiers rebelled, some of the famous Cape Mounted Rifles men mutinied, the amaThembu people under Maphasa, so important to Xhosa tradition, joined the Xhosa. amaNhlambe chief Siyolo, the best soldier amongst the amaXhosa, had cut off the road between King WilliamsTown and Grahamstown. And yet, in this frontier war it wasn't just black versus white - oh no. As you'll hear, Black South Africans fought for the British, and there were incidents of British soldiers who mutinied and joined the amaXhosa. amaNgqika men upset at how they'd been treated by their own countrymen worked for the colonists in this war, not the mention the amaMfengu people who the amaXhosa regarded as illegal immigrants on their land - there was no love lost between these two either. To merely describe this war as blacks versus whites is to commit historical incongruity. Sandile met with Maqoma in the first days of 1851 in order to work out a series of offensive moves against the British. Hermanus Matroos, who you met last episode was leading a powerful battalion sized group of amaXhosa and Khoesan fighters. Willem Uithaalder, former Cape Mounted Rifles cavalryman, was also fighting the British — his knowledge about how to go about focusing attacks was key.

Cape Governor Harry Smith had made his escape from Fort Cox to King Williams' Town, and was now hoping for help in the form of 3000 Zulu warriors. The British had mucked things up on the frontier, and most of their old allies the Khoekhoe of the Kat River Settlement had decided to rise up, along with the amaXhosa. The Boers were also not in any mood to send help, in fact, the destabilisation was in their favour, it drew English troops away from the transOrangia Region. Mlanjeni the prophet had told the Xhosa that this was the time to drive the English into the sea - and Maqoma the amaRharhabe chief of the amaNhlambe was all to ready to do just that. It was new Year, 1851. In a few days, the Taiping Rebellion - or Civil War as some call it - would begin in China. And like the uprising in the Cape, a man who claimed super powers was behind this war in Asia. Hong Xiuquan was an ethnic Hakka man who claimed to be related to Jesus Christ and was trying to convert the local Han people to his syncretic version of Christianity. Xiuquan was trying to overthrow the Qing dynasty and the Taiping rebels were hell bent on should I say, heaven bent on upending the entire country's social order. Eventually the Taiping Heavenly Kingdom based in Nanjing managed to seize a significant portion of southern China. It was to become the bloodiest war of the 19th Century, lasting 14 years. Back on the eastern Cape frontier, the settlers were facing the amaXhosa rage and fury, frustration that had built up over generations burst into the 8th Frontier War. Maqoma had warned the errant missionary George Brown that a war was coming of cruelty never seen before in southern AFrica. Some called it the first war of colour, a general war of the races. The Kat River people rebelled, some Khoekhoe soldiers rebelled, some of the famous Cape Mounted Rifles men mutinied, the amaThembu people under Maphasa, so important to Xhosa tradition, joined the Xhosa. amaNhlambe chief Siyolo, the best soldier amongst the amaXhosa, had cut off the road between King WilliamsTown and Grahamstown. And yet, in this frontier war it wasn't just black versus white - oh no. As you'll hear, Black South Africans fought for the British, and there were incidents of British soldiers who mutinied and joined the amaXhosa. amaNgqika men upset at how they'd been treated by their own countrymen worked for the colonists in this war, not the mention the amaMfengu people who the amaXhosa regarded as illegal immigrants on their land - there was no love lost between these two either. To merely describe this war as blacks versus whites is to commit historical incongruity. Sandile met with Maqoma in the first days of 1851 in order to work out a series of offensive moves against the British. Hermanus Matroos, who you met last episode was leading a powerful battalion sized group of amaXhosa and Khoesan fighters. Willem Uithaalder, former Cape Mounted Rifles cavalryman, was also fighting the British — his knowledge about how to go about focusing attacks was key.

This is episode 184 and we're picking up our story on old year's eve 1850. Last episode, we heard how Cape Governor Harry Smith was holed up in Fort Cox, and the amaXhosa were in control of most of British Kaffraria - the 8th Frontier War was in full flow. There were fears amongst the settlers that the war would spread as far as the Cape Colony, and the five thousand British troops stationed in southern AFrica were spread as far as across the Orange River. What was also unclear was what was going on across the Kei, had the Gcaleka and Paramount chief Sandile decided to join in with Maqoma and Mlonjeni? Also unclear was the situation in all the villages and towns, and what about the amaGqunukhwebe - were they going to remain neutral? Missionary George Brown was still searching for his wife Janet and their infant — he didn't know yet that she'd was on her way to Fort White and was safe. When we left off, Brown had been accosted close to his mission station at Iqibira, where Chief Maqoma who led the rebellion demanded he answer questions. We had also met Maqoma's main translator who historians believe was Hermanus Matroos although he never formally introduced himself to Brown. The reason why we've spent some time talking about Matroos is because he had convinced many in the Kat River Settlement Khoekhoe to join the uprising against the British. One raid too many by the redcoats into the Kat River, following years of being bad mouthed by the English Settlers led by the odious editor of the Grahamstown Journal Robert Godlonton, had pushed the Khoekhoe over the edge. Mlanjeni the prophet had preached that an uprising against the British would succeed and so far he appeared to be 100 percent correct. It was Sunday 29th December and on that very day, Colonel Henry Somerset — commanding officer of the frontier forces and commanding officer of the Cape Mounted Rifles, was on his horse heading towards Fort Cox. He was trying to save Governor Sir Harry Smioth who was besieged there - out although his dispatch riders had failed to pierce the amaXhosa warrior perimeter the previous night. Somerset was in his sixties, and quite a sight he was. Large handlebar moustache, dapper in dress, but regularly almost useless in his actions. This was the man upon which the entire British response dangled. Somerset's father was Lord Charles, who had returned home after his stint as Governor of the Cape between 1814 and 1826 and died in 1837 at the age of 63. His men loved him because he preferred sending them to the beach with a band than into the bracken with a rifle. By now he was seen as the beau ideal of a cavalry officer of the old regime. One trooper wrote that he was “…a fine looking old man, a regular Vieux d'Afrique…” Or "Old Man of Africa" And to make things worse, the defeat of the 91st was not the only bad news on Sunday 29th December 1850 — Somerset was to hear that Hermanus Matroos had convinced his fellow Khoekhoe and coloured brethren in the Kat River Settlement to join the amaXhosa uprising. Attention turned quite swiftly to the Khoekhoe men of the Cape Mounted Rifles where some had already joined the Xhosa war.

This is episode 184 and we're picking up our story on old year's eve 1850. Last episode, we heard how Cape Governor Harry Smith was holed up in Fort Cox, and the amaXhosa were in control of most of British Kaffraria - the 8th Frontier War was in full flow. There were fears amongst the settlers that the war would spread as far as the Cape Colony, and the five thousand British troops stationed in southern Africa were spread as far as across the Orange River. What was also unclear was what was going on across the Kei, had the Gcaleka and Paramount chief Sandile decided to join in with Maqoma and Mlonjeni? Also unclear was the situation in all the villages and towns, and what about the amaGqunukhwebe - were they going to remain neutral? Missionary George Brown was still searching for his wife Janet and their infant — he didn't know yet that she'd was on her way to Fort White and was safe. When we left off, Brown had been accosted close to his mission station at Iqibira, where Chief Maqoma who led the rebellion demanded he answer questions. We had also met Maqoma's main translator who historians believe was Hermanus Matroos although he never formally introduced himself to Brown. The reason why we've spent some time talking about Matroos is because he had convinced many in the Kat River Settlement Khoekhoe to join the uprising against the British. One raid too many by the redcoats into the Kat River, following years of being bad mouthed by the English Settlers led by the odious editor of the Grahamstown Journal Robert Godlonton, had pushed the Khoekhoe over the edge. Mlanjeni the prophet had preached that an uprising against the British would succeed and so far he appeared to be 100 percent correct. It was Sunday 29th December and on that very day, Colonel Henry Somerset — commanding officer of the frontier forces and commanding officer of the Cape Mounted Rifles, was on his horse heading towards Fort Cox. He was trying to save Governor Sir Harry Smith who was besieged there - out although his dispatch riders had failed to pierce the amaXhosa warrior perimeter the previous night. Somerset was in his 60s, and quite a sight he was. Large handlebar moustache, was dapper in dress, but regularly almost useless in his actions. This was the man upon which the entire British response dangled. Somerset's father was Lord Charles, who had returned home after his stint as Governor of the Cape between 1814 and 1826 and died in 1837 at the age of 63. His men loved him because he preferred sending them to the beach with a band than into the bracken with a rifle. By now he was seen as the beau ideal of a cavalry officer of the old regime. One trooper wrote that he was “…a fine looking old man, a regular Vieux d'Afrique…” Or "Old Man of Africa" And to make things worse, the defeat of the 91st was not the only bad news on Sunday 29th December 1850 — Somerset was to hear that Hermanus Matroos had convinced his fellow Khoekhoe and coloured brethren in the Kat River Settlement to join the amaXhosa uprising. Attention turned quite swiftly to the Khoekhoe men of the Cape Mounted Rifles where some had already joined the Xhosa war.

16.08.24 Pt 2 - Ben and Sandile give us a preview for all your sporting action this weekend, Raygun and the world of breakdancing… and Obama's summer playlist features some SA flavour. The Real Network

16.08.24 Pt1 - Gareth and Simphiwe catch up on the latest news stories, including an update on Matthew Perry. Ben and Sandile from On The Bounce join the show for some sport… and some drunk stories from back in the day. The Real Network

Welcome to the History of South Africa podcast with me your host, Des Latham, this is episode 182. 182 is a triangular number meaning it can be arranged in an equilateral triangle — specifically it is the 13th triangle number because 13x4 Divided by 2 is 182. And it's a death triangle that the British were facing now - facing amaXhosa prophecy, a blazing hot environment not conducive to their warfare, and the amaXhosa chiefs who were stacking up against the invaders. When we left off, the British column under Lieutenant Colonel George Mackinnon was trying to make it back to Fort White having been whipped by the amaXhosa in the Boma Pass. It's important to note that all 12 British killed in that ambush were shot. Previously in the first seven Frontier Wars, most soldiers were stabbed by amaXhosa wielding assegais, but now the boot was on the other foot. And yet in the coming months of war, the Xhosa would use their trusty assegai's to good effect as you're going to hear. It was Boxing Day 1850, a year in which the transportation of British convicts to Western Australia had begun just as it was being phased out in other parts of that territory. In June 1850 Former Twice-Served British Prime Minister Sir Robert Peel fell off his horse and died. Mayer Lehman sailed from Germany to join his two brothers in the United States, who were running a dry-goods business, a pre-cursor to the doomed Lehman Brothers bank which collapsed in 2007 and took the world's economy with it. Also in the United States, Edward Ralph May delivered a speech to the Indiana legislature where he called for African-Americans to be given the right to vote. This was a period when slavery was still legal in the U.S., ten years before the civil War. In southern Africa, Mackinnon's men had been shot at through Christmas by Sandile's warriors who were imbued with Prophet Mlanjeni's magic - and now the troops were trying to escape what looked like certain doom. They'd bivouacked overnight at the Uniondale mission station at Keiskamma Hoek. It hadn't helped that Mackinnon stuck to his original orders like a limpet to a rock. Governor Sir Harry Smith had ordered that the men should march with firearms unloaded to avoid any accidents, and despite the fact that a large army of amaXhosa were now tailing the British as they were force marched to Fort White, the muskets remained unloaded. In nearby Woburnin for example, homes had been built at Ngqika's warrior son Thyali's grave. As you've heard the ex-British soldiers living there had opened up and desecrated the grave. For the Ngqika line of the Rharhabe - this military village would be their first main target. The amaNgqika had watched the vets till their land, they lived cheek by jowel. The land that had recently been their forefathers. The little river between Woburn and the amaNgqika was easy to cross except when in full spate, and a large amaXhosa army crossed the river on Christmas Day 1850, and laid waste to Woburn which they attacked at nine in the morning. Sixteen ex-soldiers farmed here some with families, and they were overrun in less than an hour - the women and children spared, the men speared or shot. The nearby military village of Auckland was attacked at two in the afternoon, it lay in a a bowl at the head of the Thyumie River valley and this was a trap from which none of the soldiers would escape. There was no clear view down into the valley which meant they had no idea what was taking place they could not see the smoke from Woburn and the little village of Juanasberg. When a Khoekhoe woman struggled up the path on Christmas morning and told the inhabitants of Auckland she had spotted smoke from the other villages, she was ignored. Across the other side of the Amatola mountains, the British troops who'd managed to make it out of Boma Passthen marched off from Keiskamma hoek heading to Fort White, were suffering in the mid-summer heat.

Shots fired! We're with the amaXhosa under Maqoma and Sandile, and the British soldiers under Lieutenanat Colonel George Mackinnon, fighting on the steep cliffs of Boma Pass. When the firing began, one of the companies of 73rd Regiment had just entered the pass and it's Captain JC Gawler explained later about the confusion. Last episode we heard all about the long column of British troops strung out more than two kilometers up this pass, and how Mackinnon, along with the Xhosa police fighting alongside the British and the Coloured Cape Mountain Rifles had emerged at the top. Bugles were blasting off below, sounding the advance call, but the British troops were not sure what that meant - either run up the slopes, or turn to fight their attackers. What was even more bizarre in spite of the volleys going off and the sounds of Xhosa muskets echoing off the rocky cliffs, Mackinnon refused to believe that his column was being attacked. This was supposed to be a show of force said Governor Harry Smith, not a real attempt at arresting Sandile the Ngqika chief. Major John Jarvis Bisset managed to convince the lieutenant Colonel the Xhosa were in fact attacking — Mackinnon regarded the amaXhosa as savages who couldn't properly organise a fight of this sort. He'd also convinced himself that Maqoma and others who'd been hell bent on war were being ignored by the amaXhosa chiefs, a very bad miscalculation. His hesitation some say was actually caused by shock, then having to accept the truth. Only the very best commanders and leaders are able to quickly rally themselves in a time of crisis and I'm afraid Mackinnon was not one of those. Bisset was, however, and he appeared to take over matters to some extent. It was his duty he said to plunge back down the gorge to take command of the ragged column and Mackinnon agreed. But a quick word about Tiyo. He'd been the first black minister to be ordained overseas, and overseas happened to be Scotland. He'd married a Scots Woman, and been the first to translate an English classic into isiXhosa. And which classic? Pilgrims' Progresss. The firsts continue- his eldlest son was the first black doctor in the Cape, his second eldest son Johna Henderson Soga is revered as the first amaXhosa historian. Third son was a vet. All his sons were educated in Scotland. But that was in the future. Right now, Tiyo had made his way back to Keiskamma Hoek with his Scots bride, aged 21. As the lovebirds disembarked from their voyage in Port Elizabeth, a settler shouted they were “the shame of Scotland”.

Episode 180 it is then so let's get cracking. Or crackling, which was the atmosphere in late 1850 as Xhosaland and British Kaffraria was seized by the exploits of prophet Mlanjeni. He'd combined world views, his messianic emergence shook the land as far away as Cape Town. AS a sickly young man from near King Williams Town, he'd disappeared to work in the Cape Colony and returned in 1850 claiming to have been living under the sea. Not quite Sponge Bob because unlike that loveable kids character, Mlanjeni said it was during his stint underwater that God spoke to him. You'll remember how I explained that Mlanjeni took to sitting in pools in nearby rivers and streams, the water lapping against his face as he sat deep in thought. At first he seemed to be in sync with the missionaries and the Governor Harry Smith, saying the amaXhosa should abandon witchcraft, avoid raiding settler cattle and so on. However his message morphed as I explained, and very soon he was exorting his numerous adherents to stop burning the wood of gum trees — an invasive species — he believed the exotic tree symbolised white influence. Word spread, and some began saying that Mlanjeni had miraculous powers, he could light his pipe from the sun, he wore his face on one cheek so he could spot witches and paralyse them. When the missionaries heard that he was also saying that he could heal the sick, give sight to the blind, to make the mute speak and the lame walk. He refused to accept gifts, and the chiefs and commoners streamed to his home. Then the British tried to arrest him and he disappeared, thus growing more power in the eyes of his adherents. We need to focus on these religious matters, so a quick return to the men in black. The missionaries were in a spot. Robert Niven of the United Presbyterian Church was holding forth in Keiskamma hoekDown the road was a man who you could say was taking his position as missionary into the missionary position. George Brown lived on the plains below the Amatolas, not far from the Thyumi valley, arriving in early 1849. At first people noted how he had a kind and manly appearance. But very soon, however, the manly appearance took on a reverential lust — a scandalous man as you'll hear. But first, he seduced the young Janet Chalmers, William Chalmers daughter, and John Forbes Cumming hated him so much for this act, that the two men spoke only through letters. Brown was forced to marry Janet Chalmers in August 1850, five months pregnant.Harry Smith by now was on the frontier, and Sandile's mother Sutu who was Ngqika's widow, went to the Thyumi mission station on 9th December to speak with him. She asked why the English wanted another war. Smith said that the chiefs were not paying fines and she warned “You have taken away all my power, you take away the power of the chiefs, and then you find fault with us for not keeping the people in order…” Christmas Eve was the date selecte by Harry Smith as the day his intimidatory force as Noel Mostert Called it, up the Boma Pass into the Amatola mountains. It was exactly sixteen years to the day of the outbreak of the Frontier War of 1834.

In this insightful episode, we sit down with winemaker and viticulturist Sandile Mkhwanazi. Sandile emphasises the importance of teamwork for the betterment of South Africa's wine industry. He is part of the primary production council in the South African Wine Industry Professional Body (SAWIPB), focusing on the raw material and viticultural side of the industry. His role in SAWIPB is to upskill the workforce, ensuring they obtain qualifications that are recognised throughout the wine industry. The South African Wine Industry Professional Body (SAWIPB) was established to develop practitioners and support industry-related entities, ensuring social sustainability in the wine sector. DISCLAIMER: The views and opinions expressed in this episode are those of the individuals involved and do not necessarily reflect the official policy or position of SAWIPB. The information provided in this episode is for general informational purposes only and should not be considered as professional advice.

We're plunging into the developments of the 1850s now and this is episode 177. In numerology the digits 1 and 7 are significant,1 represents new beginnings and leadership, while 7 is often associated with spirituality and introspection. So it's no mistake this this episode probes spirituality and introspection - and leadership. Not that I necessarily ascribe to the tenets of numerology, but its a useful way into a sensitive subject. By mid-19th Century, most of the game of the Cape, from the north, the east to the south, had been shot out. The amaXhosa had been driven across the Fish River in 1812, out of the Kat River Valley in 1829, then right past the Keiskamma River in 1847. None of the land they lived on west of the Kei was secure, no longer did the sons of the chiefs leave their dad's homesteads to seek out their own virgin territory because there was none left. In the old days, when a man died his hometead was burned down and vacated where as now and the new cattle enclosure was built back to back with the old one. Dwellings were clustered closer together, and not everyone lived near a river unlike the century before. This was change, and now drought took on calamatous forms. Before the people could move to water now they were stuck on the landscape. So it was not surprising that given the pressures of people and animals, the first great cattle lungsickness to be registered in this region followed hard on the land losses of 1850 to 1853. The amaXhosa men were now labouring for the very people who had supplanted them, deprived of their means of subsistence and independence. Many amaXhosa had worked for the farmers and settlers before this time, and contrary to most reports, many were quite happy to do so because they earned cash, and left when they felt like it. The standard of living on these farms determined how long the workers remained at least until this period of our history. The option of leaving at their own discretion eroded rapidly as the access to cattle as wealth eroded. The smaller Xhosaland could no longer support the population. Even within Xhosaland the men and women were now unconsciously working for the settlers by growing forage they sold to the farms, and then making some money to buy textiles and pots and pans. Here is the crux of the contradiction in colonialism. That the people who bought the clothing preferred to buy this clothing than manufacture their skin karosses of yore, and yet, by doing so, they were becoming dependent on the cash they made from their labour. As colonial intervention increased, a seachange in Xhosa politics took place. The petty rivalries of the various chiefs was encouraged by some of colonial officials, the divide and rule precursor and the new governor Sir Harry Smith was particularly active in his attempts to divide the royal line of the amaXhosa and the commoners. This was not working. He'd try to ban lobola, he'd tried to usurp the power of the chiefs, but the commoners did not buy into the British plan. It was such a cynical move that the commoners despite little access to power, preferred their chiefs and an age of proper resistance to colonialism began. This is the period that saw the rise of leaders who would be recalled all the way through the struggle period during apartheid, names like Hintsa, Sarhili, Ndlambe, Chungwa, Maqoma, Tyhali and Sandile. As I've pointed out through this series, the grafting of two types of cosmology together, the ancient African legends and power ethos, with a salvation tale through the story of the cross, featured throughout our history of connection.

It's time for Highway to Health brought to you by the KZN Department of Health. From what men drink the most of, to updates around the province, Dr Sandile Tshabalala shares the scoop. Webpage

On Mother's Day, May 12th was also Nurse Day and the me for this day was “investing in nurses and the economic power of care”.  This emphasizes a global call to reshape perceptions about nursing. Empowering nurses does not only enhance patient outcomes through nurse-led care, but it also makes significant contributions to economic and societal wellbeing. Sandile Mbele, Executive Director at AfroCentric Corporate Solutions says, “The true value of nurses will come when we move away from a GP-centric healthcare system towards one that is more nurse-led. Nurses are capable of performing many tasks that encumber GPs and create a bottleneck in healthcare outputs. They are critical to the delivery of primary healthcare.” Sandile joins us this evening to talk about the importance of empowering nurses in shaping the future of the healthcare system.See omnystudio.com/listener for privacy information.

This is episode 170 and the sound you're hearing is the cheering and the flaming hot emotion because Sir Harry Smith is back in town! The town is Cape Town — Sir Harry won't hang around there for too long, he as you know from the previous episode, has returned to South Africa to take up his new position as Governor of the Cape. Sir Harry was the former civil commissioner of the de-annexed Province of Queen Adelaide in the Eastern Cape and in June 1840 he'd left Cape Town to take up a post as Adjutant-General in India. There is this incredibly long history of connection between India and South Africa, and people like Smith were part of that history. Others of course are people like Gandhi, but that's a story for further down the road. Smith was courageous, whatever other faults he may have had, and was involved in a sensational victory at the Battle of Aliwal in India on 28 January 1846 during the first Anglo-Sikh War. That victory led to a promotion to Major General, and he was offered an accepted a baronetcy. The British parliament formally thanked Smith, and then returned to England where the extremely bloated ego he'd developed over the past few decades was further fluffed up. While in England he'd spent a lot of time with the Duke of Wellington who'd defeated Napoleon, and with the Duke's support, he convinced the British government that the festering sore of the Eastern Cape of South Africa could be healed. This expensive disaster after disaster he said could be resolved quickly, and even more importantly, cheaply. When he returned to England in 1847, Harry Smith was treated like royalty, greeted at Southampton by artillery salutes, church bells rang, thousands of people cheered him, a special train was laid on to take him to London, where he received the freedom of the Guildhall. He dined with Queen Victoria, and was pretty much the first authentic military hero of the Victorian era. Waterloo was 30 years earlier, a long way off, and there'd been very little military glory since. Thus, Wellington whispered in the ears of the powerful, and that is how Harry Smith was appointed the new Governor of the Cape, strategically important but infuriatingly complex. All settlers agreed, the Queen had made a perfect appointment. As we're going to hear, this was going to be possibly her worst appointment anywhere up to then. All the hero worship was going straight to this little man's head. He was short, so by little I mean horizontally challenged. Doing the hard work of making sense of negotiations were the translators. These were men, black and white, who had a vast influence on our history. Smith said to Sandile that he should leave Grahamstown and go to his people, whereupon the translators claim Sandile said “No — I will stay today near you, my former and best friend…” Historians believe these exchanges were embroidered, altered, and added to the misunderstandings. Many of the translators were sons of missionaries, or settlers who'd grown up speaking amaXhosa fluently. But they fed Smith what he wanted to hear. The very same translators had been at work when Sandile was taken into Grahamstown to be placed under house arrest so you can see that their editorialising was having an effect on history.

This is episode 170 and the sound you're hearing is the cheering and the flaming hot emotion because Sir Harry Smith is back in town! The town is Cape Town — Sir Harry won't hang around there for too long, he as you know from the previous episode, has returned to South Africa to take up his new position as Governor of the Cape. Sir Harry was the former civil commissioner of the de-annexed Province of Queen Adelaide in the Eastern Cape and in June 1840 he'd left Cape Town to take up a post as Adjutant-General in India. There is this incredibly long history of connection between India and South Africa, and people like Smith were part of that history. Others of course are people like Gandhi, but that's a story for further down the road. Smith was courageous, whatever other faults he may have had, and was involved in a sensational victory at the Battle of Aliwal in India on 28 January 1846 during the first Anglo-Sikh War. That victory led to a promotion to Major General, and he was offered an accepted a baronetcy. The British parliament formally thanked Smith, and then returned to England where the extremely bloated ego he'd developed over the past few decades was further fluffed up. While in England he'd spent a lot of time with the Duke of Wellington who'd defeated Napoleon, and with the Duke's support, he convinced the British government that the festering sore of the Eastern Cape of South Africa could be healed. This expensive disaster after disaster he said could be resolved quickly, and even more importantly, cheaply. When he returned to England in 1847, Harry Smith was treated like royalty, greeted at Southampton by artillery salutes, church bells rang, thousands of people cheered him, a special train was laid on to take him to London, where he received the freedom of the Guildhall. He dined with Queen Victoria, and was pretty much the first authentic military hero of the Victorian era. Waterloo was 30 years earlier, a long way off, and there'd been very little military glory since. Thus, Wellington whispered in the ears of the powerful, and that is how Harry Smith was appointed the new Governor of the Cape, strategically important but infuriatingly complex. All settlers agreed, the Queen had made a perfect appointment. As we're going to hear, this was going to be possibly her worst appointment anywhere up to then. All the hero worship was going straight to this little man's head. He was short, so by little I mean horizontally challenged. Doing the hard work of making sense of negotiations were the translators. These were men, black and white, who had a vast influence on our history. Smith said to Sandile that he should leave Grahamstown and go to his people, whereupon the translators claim Sandile said “No — I will stay today near you, my former and best friend…” Historians believe these exchanges were embroidered, altered, and added to the misunderstandings. Many of the translators were sons of missionaries, or settlers who'd grown up speaking amaXhosa fluently. But they fed Smith what he wanted to hear. The very same translators had been at work when Sandile was taken into Grahamstown to be placed under house arrest so you can see that their editorialising was having an effect on history.

First off, a big thank you to those listeners who've been sending me emails, a great deal of useful information emerges from our discussions which always improves the quality of this podcast, specifically thanks to John for sending me your book and to Doctor Nkosi for the contact in eSwatini. When we left off in episode 168, pressure was being exerted on the Kat River Settlement by the new Governor, Sir Henry Pottinger. A quick revisit. The Kat River Settlement came into being in I829 after a clash on the eastern border when the authorities of the Cape Colony expelled amaXhosa from land around the source of the Kat River. To prevent them from re-occupying the area when the soldiers withdrew, the colonial government decided to settle it with English settlers and Khoekhoe and bastaards. Andries Stockenstrom who was then the Commissioner General of the eastern districts, wanted to intersperse the two races and give them equal quantities of land. But his superiors insisted on placing the khoe in the most exposed military positions, then gave the Khoe smaller land-grants than the English settlers received. What is really fascinating is how many types of people lived in this small area — people who differentiated themselves based on their ancestry. The party at the confluence of the Kat and Mankanzana Rivers for example belonged to that class of mixed race South Africans known to the colonists as 'Bastaards', who had adopted Dutch clothing, religion, technology and language, and did not associate themselves with their Khoi heritage. In May 1847 Governor Sir Henry Pottinger appoint a bankrupt farmer and a man who was known as a great hater of the Khoekhoe to oversee the Kat River Settlement. Thomas Jarvis Biddulph was appointed magistrate and immediately there were issues. Andries Stockenstrom said Biddulph's moral character “could not bear scrutiny” and the new magistrate launched into a series of verbal and physical attacks on the Khoekhoe living along the Kat River and Blinkwater. He called them “a lazy set of paupers” and said that they would be better served working as labourers for the English settlers and the Boers. Just to reinforce his view, Biddulph pulled a tax stunt — increasing their tax from eighteen pence to six shillings. From eighteen cents to sixty cents. How about that for a tax hike, that's 43 percent. If you tried that these days, the scratching sound of matches would be heard across the land. This historic site didn't have long to go before it would be eviscerated by colonial jealousy. Even the former supporters, the missionaries, appeared to lose faith. One of the most ardent was Henry Calderwood. His idealism had evaporated — living on the frontier had shattered his liberal attitudes, and now he seemed to swap one obsession for another. One of the things that had driven Pottinger up the wall was the fact that the amaNgqika had continued to insist that they were at peace without admitting that they had been defeated, and by Sandile's refusal to resume negotiations. On the 7th August 1847 Sandile' had been formally declared a rebel. Then the whole situation worsened, and fast. Pottinger resorted to proclaiming that the amaMfengu, the Boers and the Khoekhoe who fought with his regular soldiers could seize whatever they liked from the amaXhosa. The full-scale invasion of the Amathola's began again on the 29th September 1847, and every grain pit was emptied, every single animal seized.

This is episode 167 and the British army is clumping along towards the Amathola fastnesses, the deep ravines and steep riverine environment not the most ideal for an army that dragged everything around on wagons. Leading this army were officers steeped in the traditions of empire, and marching under their command were men from across Great Britain and beyond. They were poor, some with debts to pay back home, many were recruited from the haunts of dissipation and inebriation as historian Noel Mostert notes one officer saying in a somewhat sneering tone. But that's a bit harsh, because when we read the journals of these soldiers, they're full of character and intelligence, adventurers of their time whatever your political view. Half of these British soldiers were actually from Scotland and Ireland, they weren't even English. It was the officers who'd neered at the colonials, openly, and it was the officers who symbolised the rotten core of this empire with it's rampant class lunacy. It was only on rare occasions that rank and file soldiers made it to the heady ranks of the officer corps, and promotion was painfully slow. The officer class was notorious - it took the Crimean War before the British Army was dragged into the 19th Century. Up to the Seventh Frontier War it functioned as it had for hundreds of years — a place where the chinless wonders of the Empire could seek fame and fortune while retaining their artificial edifice of class. Then there was the South African bush which was a frightening experience for the British soldiers, it's alien succulents a bizarre sight for the British. At night, as they soldiers lay in this bush, they could not light their pipes or a fire. At the first sign of a glimmer, the amaXhosa would open fire from several directions and while their aim was not good, the British didn't take a chance and spent most of their time in their camp lying down out of sight. Sir Peregrine Maitland's large army mobilised in June 1846, and lumbered into the Amathola's looking for Rharhabe chief Sandile. They were also trying to corner Phato of the Gqunukhwebe closer to the ocean, along with Mhala of the Ndlambe — both were lurking somewhere between the Keiskamma and Kei Rivers. Colonel Henry Somerset swept the coastal regions, as Colonel Hare and Andries Stockenstrom scouted the Amatholas. On the 11th August 1846 Maitland made his decision. This was an exact copy of the decision made by Harry Smith in the previous Frontier War, who told then Governor Sir Benjamin D'Urban that a strike across the Kei River was required — a decisive strike. That's because Harry Smith was a man of action, fully believing in the power of power. In the previous war, the Sixth Frontier War of 1834 to 1836, Smith wanted to strike Hintsa. That highly regarded amaXhosa chief had been killed by the very same Smith. Now here was Hintsa's heir and his son, Sarhili, facing another British veteran of the war against Napoleon.

The Seventh Frontier war has burst into flame, and across the Ceded Territory and down into the land around Port Elizabeth amaXhosa warriors are on the warpath, the British have been forced into the defensive. If you remember, Sir Peregrine Maitland declared war on the amaXhosa chief Mgolombane Sandile Ngqika on 1st April 1846 — but the eastern Xhosa, the Gcaleka under Sarhili, had remained out of the latest war - at least for now. The amaXhosa have notched up two major victories against the British, one in the Amatola mountains where Sandile ambushed Gibson's column, destroyed over 60 wagons then attacked a second wagon train from Grahamstown on its way to Fort Peddie with supplies which lay just over sixty east. More than 40 wagons were destroyed in the second attack, and the English cavalry and infantry were forced to shelter inside Fort Peddie with it's 8 sided earth walls. Phato of the Gqunukhwebe had been particularly successful — but the amaXhosa were going to commit a cardinal error in warfare. Allow hotheaded soldiers to dictate tactics. On the 28th Mary 1846 the largest amaXhosa army in the Eastern Cape since the failed attempt at taking Grahamstown in 1819 surrounded Fort Peddie. The warriors hadn't needed much convincing, because the British were now torching every single amaXhosa homestead they came across. The fort was a strategic target. It developed from a frontier post established in 1835 and named Fort Peddie, named after Lieutenant-Colonel John Peddie who led the 72nd Highlanders against the Xhosa in the Sixth Frontier War. Eight thousand men from every clan from chieftans west of the Kei River had joined forces and at midday they launched their attack on the strong defensive position. Fort Peddie had been regarded as a relatively safe outpost, surrounded by the resettled amaMfengu people, as well the Gqunukhwebe who had been allies of the British. But no more, Gqunukhwebe chief Phato had switched sides and he was eyeing the amaMfengu for special attention. As the tension rose in the fort, and awaiting the inevitable amaXhosa assault, a terrible incident was recorded which further damaged the British soldier's honour. It was 26th May and Lindsay unleashed his rage up on a young colonial boy .. a wagon driver .. who had refused to go out and cut wood in fear of the surrounding amaXhosa. In what can only be called a shocking display of bombastic lunacy, Lindsay had this young teen tied to his wagon and was then subjected to 25 lashes. This after the child changed his mind and said he would go out into the bush, preferring to take his chances with the amaXhosa than the lash. Too late said Lindsay, it's the lash for you. Ten days after the Peddie assault, Siyolo and Mhala moved towards the Fish River crossing points separately. There was enough British ammunition at the strong points on both sides to replenish the amaXhosa's gunpowder barrels. Henry Somerset, yes the very same man we met so many episodes ago, was leading a force of cavalry nearby. They'd been sweeping the countryside, and came across the tracks of Mhala's army, after a short skirmish the amaXhosa disappeared. But soon the cavalry came across the soldiers of Siyolo, Mhala's nephew. Caught in the open along the Gwangqa River. The amaXhosa were to suffer a major defeat.

This is episode 165 — and the atmosphere in Xhosaland was ablaze with indignation. A Mr Holliday had complained in Fort Beaufort that an imaDange man called Tsili had stolen his axe, and if you recall last episode, Tsili had been arrested then freed while under military escort by Tola a headman who lived nearby. Tola had hacked off a prisoners hand to free Tsili from his shackles, the prisoner was thrown into a nearby river and died. The British demanded Tstili and Tola be handed over but imiDange chief Nkosi Bhotomane refused. Rharhabe chief Sandile was approached but he'd had enough of the English authorities, and refused to hand over the two. This was ostensibly what set off the War of the Axe, or the War of the Bounday as the amaXhosa called it. Maitland declared war on April 1st 1846 and lieutenant Governor John Hare launched their preemptive strike into Xhosaland. It took almost two weeks to assemble the troops while the Governor issued orders for all missionaries to leave emaXhoseni. Many white traders had already been killed by this time, the rest scattered from Xhosa territory. On the 11th April Colonel Somerset led three columns across the Great Fish River, then the Keiskamma. He was heading towards Sandile's Great Place alongside Burnshill — the abandoned Glasgow missionary society's station on the slopes of the Amathola mountains. That's east of where the town of Alice is today. The British were advancing in classic British style, 125 wagons each drawn by 24 oxen, a five kilometer long column of men. The Dragoons were mounted on their heavy chargers, dressed in red tunics and their blue forage caps, the Cape Mounted Rifles on their smaller Boer ponies, dressed in green tunics and brown breeches, blending into the countryside. The infantry marched behind, dressed in scarlet jackets with white cross belts and white trousers and their cylindrical hats, called Albert Shakos that tapered to protect against the sun. You can imagine the scene, hundreds of troops on horseback and marching, the dust lifted off the trail, and very soon, the infantry began to discard their thick red coats. These soldiers began this war dressed like they dressed for a European battle, by the end, they would all look very different. They replaced these Albert Shakos with forage caps, or large Boer hats, they ditched their heavy backpacks for much lighter knapsacks, and they put away their leather collars. Somerset was pleasantly surprised to find no amaXhosa warrior in his way as his force arrived at Burnshill. After setting up camp there and leaving the wagons under Major John Gibson, he marched off into the Amathole valley on the 16th April, leading 500 men. Watching him were thousands of amaNGqika warriors, many armed with muskets. They began peppering the British with heavy albeit inaccurate fire. Maqoma was a highly experienced commander and recognized the British had a major weakness. Their baggage train. It was under his prompting that the other Xhosa commanders agreed to strike the wagons rather than aiming at the infantry. IN the late afternoon of the 16th as Somerset was toiling in the Amathola valley the Xhosa made their move.

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This is episode 164. Remember when we left off we'd been hearing about the squad of Royal engineers who'd crossed into amaXhosa territory over the Tyhume River in January 1846. They were led by Lieutenant J Stokes — this small team of five were surveying land for the site of the new fort. Little did they know that their crossing of Block Drift into Ngqika country was a small initial skirmish that was going to lead to war. Some say war was coming anyway, however their blatant trespass definitely applied the amaXhosa chief's minds as you're going to hear. They'd crossed over from the Ceded Territory where forts were allowed, into Xhosa territory where forts definitely weren't and why they did this has been debated. Conservative preacher Henry Calderwood if you remember had also been shocked by the news and wrote a letter warning the Cape Governor of this umbrage. Chief Mgolombane Sandile of the Rharhabe was under pressure from other chiefs, and his young warriors. Sandile had been thrown into his role almost a decade earlier and faced crises after crises. His older brother Maqoma despised him, no worse, hated him and mainly for his superior rank. Sandile however, was no fool, his speeches that have been written down prove he was an agile thinker and he determined policy only through consultation with another brother, Anta and a wise counsellor, Thyala. The latter lived near Sandile at the Burns Hill mission. There was an obvious and steady march to war once more on the Eastern Cape frontier. Sandile decided to go and visit the engineers himself to see what they were up to. A lot has been made of this visit — that he arrived with a full war party and was aggressive. It so happened that shortly before he set off, he'd received a letter from the English administrator of the Ceded Territory, Charles Lennox Stretch who was based in Fort Beaufort. It was a letter of complaint about cattle theft and about an incident where Sandile had slapped an trader who'd insulted him, then taken goods from his shop. Sandile sent his reply saying that both the Governor of the Cape Sir Peregrine Maitland and Stretch were rascals, and that the traders were under his feet as chief and he'd do what he liked with them, and those who complained about cattle theft should shut up. It was in this dark mood that Sandile arrived at Block Drift — at the site of the proposed fort. The five British soldiers in the survey camp were shaken by his attitude, and Lieutenant Stokes sent an urgent message to Fort Beaufort for reinforcements. A darkness seemed to hang over the region through that February, the traditional month of thunderstorms which cracked open the skies, and mirrored the sentiment of both amaXhosa and settler. This year was dry, despite these flashing storms, little rain had fallen increasing the sense of foreboding. For the amaXhosa, this constant threat of an invasion of their land appeared to be attached to genocidal intent. The land rooted their ways and the settlers had made it clear that they wanted nothing to do with the Xhosa culture, their ancient way of life was anathema to these new arrivals. As with other areas of the globe, the immigrants were encroaching not only on territory, but on the very idea of autochthonous survival.

This is episode 163, the year, 1845. New Cape Governor Sir Peregrine Maitland had shown he was a man of action — as a veteran of the Peninsular Campaign against Napoleon you'd expect that, particularly as he fought at Waterloo. This new man of action governor had some doubts about a few things here in sunny South Africa. He doubted the effectiveness of Andries Stockenstrom's Eastern Cape Ceded territory system for a start. He would sort that he thought with the introduction of a new system which was actually an old system. More about that later. Maitland also doubted the effectiveness of two other treaties signed by his predecessor Sir George Napier with Griqua leader Adam Kok the third and King Moshoeshoe the First of the Basotho. But we need to turn south, back to the Eastern Cape Frontier. The 1840s were a high point of settler power in the Eastern Cape and wool was driving development. As the state expanded, pressure grew on the Ceded Territory, between the Fish and Keiskamma Rivers. It was also a time of reinforcing both the military forts around the frontier, and the communication systems. Starting in the mid-1830s, the British had extended their forts and signalling systems. They had been caught off-guard by the amaXhosa who'd raided the Eastern Cape without warning at the start of the Sixth Frontier War and it was imperative they improve their communication. After the frontier war of 1835-6, the planning of the system of frontier defence fell on the Royal engineers including Lieutenant-Colonel Griffith George Lewis and Captain WFD Jervois, as well as a civilian employee of the War Office, Henry L Hall. Lewis commanded the Royal Engineers in the colony at the time. He repeatedly expressed his frustration at the tardiness of the British government in allocating funds for the effective defence of the frontier districts. These funds of course were squeezed out of the British taxpayer, so the political leadership would not always release investments of this sort immediately. Lewis was one of those folks we come across every now and again, someone who seems to understand the big picture and the need for action. He wrote extensively on frontier defence policy, and complained that for years after the close of the war no clear decisions had been taken on how funds were to be utilised. His warnings like those of Sir John Hare the lieutenant Governor of the Eastern Cape were not being heeded. Jervois built the stockades at Peddie, Trompetter's Drift, Double Drift and fort Brown, all found in the frontier districts of the Eastern Cape. Jervois would end up in the Channel Islands by the way, and designed and built a whole series of fortifications that were to become famous during the Second world War. The imperial government also approved of Lewis's scheme for ‘signal towers', and new roads and bridges to improve communications between these forts and the headquarters at Grahamstown where new barracks were to be built on the old Drostdy Ground. Lewis had been instrumental in building a series of towers to improve communications with Fort Beaufort and Fort Peddie, starting from Fort Selwyn in Grahamstown. The survey to establish suitable points on which to erect the stations was done by Henry Hall, stationed in the Eastern Cape in the period 1842–1858. Robert Godlonton had decided that his Grahamstown Journal was going to up the ante once more when it came to both the Kat River settlement where the khoekhoe lived, and the Ceded Territory. Appropriating the language of civilisation, Godlonton wrote in the journal that “…Colonisation would be then synonymous with civilisation, and the natives instead of being depressed or destroyed, would be raised from their wretched grovelling condition and participate in all the advantages which civilised government is calculated to bestow.” The fact that the amaXhosa people did not regard themselves as in a grovelling condition was utterly ignored by Godlonton.

Tonight, our profile interview is none other than Mr Sandile Zungu. Mr Zungu is a well-recognized businessman from KwaZulu-Natal, owner of AmaZulu Football Club, based in the city of Durban, he is among the affluent football club owners in South Africa. Additionally, Mr Zungu is the executive chairman at Zungu Investments Company (Proprietary) Limited (Zico) and the Chancellor at Mangosuthu University of Technology (MUT).See omnystudio.com/listener for privacy information.

Sandile, Krokorok and Krookodile.Another amphibian of the River Nile reimagined as a desert sand-swimmer.Get in touch!twitter: https://twitter.com/LukeLovesPKMNfacebook: https://facebook.com/LukeLovesPKMNCheck out other podcasts I make:Hyrule Field Report https://hyrulefieldreport.transistor.fm/Films and Filth. https://filmsandfilth.transistor.fm/Game Game Show. https://gamegameshow.transistor.fm/Support the show!https://patreon.com/PodcastioPodcastius ★ Support this podcast on Patreon ★

Dr. Sandile Tshabalala shares the latest on skin cancer and skin tips. Highway to Health is brought to you by the KwaZulu Natal Department of Health. Growing KwaZulu Natal Together. Webpage

Slip on some sunblock this festive season to prevent heat illness. Highway to Health is brought to you by the KwaZulu Natal Department of Health. Growing KwaZulu Natal Together Webpage

Episode Notes Our heroes and their newfound friend John get cornered by five Sandile and must battle their way past them. PokéRole Project: https://www.pokeroleproject.com/ DreamStates: https://dreamstatesband.bandcamp.com/ Dane's Podcasts: Bubbling Questions: https://art19.com/shows/bubbling-questions Dispel Magic: https://dispelmagic.podbean.com/ Quinn's Podcast: https://acoupleofcharacterspodcast.com/ Our Social Media: Facebook: http://facebook.com/DAndDTypes Twitter: http://twitter.com/DandDtypes BlueSky: https://bsky.app/profile/danddtypes.bsky.social Discord: https://discord.gg/stypJSmk4g

Highway to Health is brought to you by the KwaZulu Natal Department of Health. Growing KwaZulu Natal Together. This episode is on Diabetes. Webpage

Sandile Mnikati, Lindah Mbaisi Chavuya, Eunice Ndeyapo Shapange, and Matshidiso Lencoasa are experts on public policy, planning, and governance from across the continent. We spoke with them about their visions for just governance while they were at Cornell University this summer completing the Mandela Washington Fellowship for Young African Leaders (YALI). Find the books, links, and articles we mentioned in this episode on our website, ufahamuafrica.com.

Sandile Bhembe, a Swazi historian, business analyst, and political activist returns to the show to talk about the origins of the Police Force in Swaziland. Police in Swaziland, like their counterparts elsewhere in the world, have increasingly become very violent and brutal to civilians agitating for democratic changes. Sandile tells us that the Police Force was established to protect European white settler capital interests. A hardly told story of Sobhuza II's mistrust of Police because of their loyalty to British settlers is told here. Astonishingly, the king was once arrested by the police as white settlers had no regard for the king. --- Support this podcast: https://anchor.fm/mpilo-nkambule/support

Senior Software Engineer at Google Sandile Keswa discusses the role of open source development in his career. He shares his story and offers advice on how to get involved in the community.