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Revision Notes on African Response to Colonialism - for Printing & Revision Only Detailed Notes Shall Be Served Later-On

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Revision Notes on African Response to Colonialism - for Printing & Revision Only Detailed Notes Shall Be Served Later-On Revision Notes On African Response to Colonialism - For Printing & Revision Only Detailed notes shall be served later-on AFRICAN RESPONSE TO COLONIALISM Semei Kakungulu - a Career Opportunist and Collaborator The Bambatha Rising (1906-07) Nama & Herero Resistance in South West Africa (1904-1907) The War of the Guns 1878 (Basuto War of Disarmament) The Shona-Ndebele (Chemurenga) Rising (1896-97) [The Mashona-Matebele Revolt in Zimbabwe] The Maji-Maji Rising in German East Africa (1905-07) The Hut-Tax (Temne-Mende) war in Sierra Leone 1898 Why African resistance to colonialism failed The Scramble for Africa was followed by its partition, which two were extensively peaceful. The exercise was soon followed by the imposition of colonial rule that was done through a combination of coercive and persuasive means. The intensity of European violence towards Africans influenced the reaction of African societies towards them, and the reaction of Africans as well influenced the behavior of the Europeans. In that regard therefore, it was a two-way process. African response to colonialism refers to the reaction of Africans towards the imposition and consolidation of colonial rule in Africa. Such response ranged from collaboration to resistance; and if not, passive response (indifference). African Collaborators included the Baganda Protestants (Semei Kakungulu), Lenana of the Masai, the Fante, Nuwa Mbaguta, Lobengula of the Ndebele, the Tokol Empire and the Barotse of Central Africa. Resistors included Kabalega of Bunyoro, Mwanga of Buganda, Samore Toure of the Mandika Empire, Kwaku Dua III (Prempe I) of Asante and Mkwawa of the Hehe, Menelik II of Ethiopia, the Nandi, the Zulu, the Coastal Arabs in East Africa, Muslims in Algeria, e.t.c. Guiding Questions: 1.With specific examples, show the inadequacy of attempts to draw a sharp distinction between collaborators and resistors to colonial invaders. 2.Examine the statement that resistors were backward looking or heroes and collaborators forward looking or traitors. 3.Is it useful any longer to regard resistors as backward looking and collaborators as forward looking? Page 1 of 32 - By Charles Kasule Determinants of the form of response to colonial rule Africans reacted or responded differently in the face of not only different colonial masters but even in the face of the same colonial masters. While many resisted colonialism, many collaborated or remained indifferent. Various factors have been advanced to explain the diversity in African reaction to colonialism. Circumstances prevailing in a given society at the advent of colonialism determined the mode of response. There are societies that had been attacked and weakened by natural calamities like small pox, jiggers, earthquakes, famine, periods of droughts, sleeping sickness, rinderpest and locust invasions. For instance the Masai and Banyankole would be resistors but were so hit by the natural calamities of diseases and epidemics. In Malawi, the Ngonde in fear of extinction due to Arab attacks supported the British in establishing their rule. The Lewanika of Barotseland allegedly collaborated because he wanted to consolidate his position over rebellious chiefs within his kingdom. The internal strife between the old and the new order in Buganda weakened the King’s authority leaving the Baganda Christian converts and their leaders to collaborate with the British imperialists. Military strength of a given society; some felt they were militarily weak and sought for protection against internal and external enemies. Buganda was for instance faced with the Egyptian, Bunyoro and internal threats that made her to collaborate with the invaders (the British). On the other hand, societies that were united and militarily strong not to fear neighbors (internal enemies) such as the Ndebele, Mandinka and Bunyoro militarily resisted colonial rule. Missionary influence; by fostering disunity along religious lines, Christianity undermined the capacity of Africans to resist colonial rule. These missionaries created the impression that colonialism was synonymous (identical/the same) with progress thereby turning the would be resistors into collaborators such as in Buganda, Bunyoro, the Hehe, Busoga and Sierra Leone. No wonder that where missionary influence was less significant such as in Bunyoro colonialism was strongly resisted. Attitude of the invaders (colonialists) towards the invaded (Africans); background information by explorers and Christian Missionaries had created an impression in Europe that certain societies were naturally uncompromising while others were good e.g. Kabalega and Bunyoro already had a bad name in Europe due to the writings of Samuel Baker and missionary reports. Lobengula had also been painted ‘black’. Such ‘bad’ people and societies were therefore treated with hostility by the invaders hence provoking resistance. Societies that were treated with friendliness responded with friendliness and collaborated. Previous experience with the European invaders; in West Africa where Europeans had been long before the scramble and partition, Africans had given them protection and comfort treating them as guests. When the very Europeans later came claiming to protect the Africans, resistance was provoked such as of Jaja of Opobo (1887), Tukolor Empire (1893) and of Illorin (1897). In Bunyoro kingdom Kabalega had defeated Samuel Baker in 1872. Later, Kabalega resisted the British hoping that history would repeat itself. In societies where earlier encounter with the Europeans had been cordial (pleasant) such as in Buganda and some parts of Senegal, collaboration was evident. Page 2 of 32 - By Charles Kasule Presence of opportunists; where opportunists existed such as in Buganda and Masailand collaboration or utmost indifference were the modes of response. Where opportunists were few or even absent such as in Ethiopia and Bunyoro resistance was the main mode of response. Degree of political organization of a society; centralized societies resisted or should have resisted because they had developed a sense of national identity. Such societies fought the invaders to preserve their independence and identity. Examples included Ethiopia, Mandika, Ndebele and Bunyoro. The leaders of centralized states were not only a symbol of unity but also of heritage and therefore fought for political as well as cultural independence. On the other hand non-centralized societies lacked attributes of national identity and therefore to a great degree collaborated. The attitude of the African rulers; some African leaders were friendly to the European invaders while others were determined to preserve their independent indigenous political institutions at whatever cost. For instance, George Pepple of Bonny was pro-Europeans while Prembe I and Jaja Opobo were opposed, which explains their variation in response. In Ethiopia Menelik II and in Bunyoro Kabalega were clearly opposed to white supremacy in their nations hence they sternly resisted. Interstate relations; where two neighboring states had hostility at the advent of colonialism one tended to collaborate against its enemy while the other resisted for it could not be a friend to its enemy’s friends. For instance Buganda Kingdom collaborated with the British while Bunyoro resisted. In West Africa, when the Fante collaborated ‘enemy’ Asante resisted. Where two states had cordial relations their response was similar. For instance the good relations that existed between Bechuanaland and Barotseland made Khama to collaborate in imitation of his friend Lewanika so as to defend their states against the Ndebele. Presence of Islam; Islam has been for long regarded a traditional enemy of Christianity. Therefore where Islam was significant resistance against the European Christian ‘infidels’ was inevitable. Examples include the Mahdist revolt, Abushiri resistance and the Urabi rebellion. At the same time the presence of Islam made these who hated the militancy with which it was spread to collaborate with the invaders. For example the Bambara of upper Niger collaborated with the French to destroy the Tukolor Empire that was forcing them into Islam. African Traditional Religion; the people’s faith in African religion, which Europeans dismissed as paganism, determined the method of response. African traditional religion inspired hope, provided the will for war engineered a sense of enthusiasm and nationalism. These aspects combined to inspire Africans against not only collaborators but also invaders. Indeed it has been argued that the moral conscious of the people to resist colonialism was embodied in African Traditional Religion. For instance the Mlimo (Mwari) cult was responsible for the Shona-Ndebele rebellion against the British (1896-7) while the Kalero cult inspired the Maji-Maji uprising against the Germans (1905-07). Economic stability; economically strong kingdoms such as Ethiopia and Mandika could put up a remarkable resistance while the economically weak like the Masai could not. Some responded by collaborating out of ignorance that the white man had come as a visitor and would soon go away. To some societies, it is (would) be evil to resist a visitor. Most Page 3 of 32 - By Charles Kasule African rulers were ignorant of the intensions of the Europeans and colonial agents. Some were softened by bribes and persuaded to sign treaties beyond their understanding e.g. Apollo Kaggwa, Lobengula, Omukama Kasagama and Samore Toure. Some were opportunists (self-seekers) who responded by collaboration expecting a lot of
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