Although responsible government had come comparatively late for the Cape Colony, the transition in many ways was still too early. It had come twenty years after New Zealand and the state of Victoria in what was to become Australia.

The easterners were only partly reconciled to the rule by a Cape Town elite, widely differing personalities made cooperation difficult. The staunchly liberal William Porter was opposed by the stiff proto-racist Robert Godlonton, there were rising stars like Francis William Reitz junior, the legislative leader of Beaufort West at the age of 28 — and the six foot four giant John X Merriman who was erratic, but his instinct for decency and his broad human empathy made him attractive to most who met him - Boer and Brit. He was of his time of course, intellectually convinced of the brotherhood of man as long at it meant white brotherhood. Like many colonists of the period, he found it impossible to deal with black south Africans on a sympathetic basis.

There was the less attractive Gordon Sprigg, conceited and small in stature, big in ambition, but capable of folly and deception as historian Frank Welsh explains. There was the impressive Lion of Beaufort - John Molteno, who I have mentioned before, the first leader of the Cape when it achieved responsible government. Molteno owned one hundred thousand acres of well-tended land, and ran a thriving business. John Henry De Villiers was also in this first group of Cape leaders, already distinguishing himself also well off, the future Lord De Villiers, or De Villiers Graaf.

Born in 1842, his public life was to fall in the most complicated and controversial period of South Africa’s history. I have his biography written by Eric Walker, and it is a running commentary from his point of view on South African history. Two interests dominated his life - law and federation.

By the time he died his influence on South African law would be arguably greater than any other person, presiding over the senior court for more than forty years. He also took a keen interest in politics, mostly directed towards the idea of federating South African states and colonies. De Villiers had what was called a balanced affection for both Britain and South Africa. Speak of an affection for Britain but not necessarily balanced with an affection for Africa, were the English colonists of Natal.
Blacks who owned land in Natal were technically allowed to vote, as in the Cape, but every statagem was employed to weaklen this right. There was a high property qualification in Natal, but other restrictions had been added through the 1860s, when black Natalians were not allowed even to petition for admission to the electoral roll until they’d cleared a series of hurdles.

Seven years of exemption from customary law being the first hurdle, then three white men had to sign approval of the black Natalian gaining the vote, which was a complete negation of the colour-blind principle which was supposed to be driving this political right. Once the black Natalian had managed to clear those hurdles, believe it or not, there was one more. He had to seek permission from the Lieutenant Governor. The list of black voters in Natal for this period was an A4 Page long.
So it was deeply ironic then that one of Zulu King Cetshwayo kaMpande’s most trusted chiefs - and one of his most important, was Englishman John Dunn. He was the antithesis of everything that the urbanised English settler espoused - living and marrying into the Zulu people, his descendents fiercely proud members of a large clan today.

He elicited from those around him the phrase “going native” which is one of the most insidious relics of colonial thought.

Episode 237 - Going Native, Coconuts, Hindu immigrants and Church and State in Natal

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