Langalibalele

King Langalibalele I (literally "the sun is shining"),[Note 6][12] He was the second son of King Mthimkhulu II who was born in 1818 and was originally known as Prince Midinga.

In 1818 King Dingiswayo of AbaThethwa clan attacked and looted the amaNgwana clan who, to replenish their losses of cattle, and than attacked the AmaHlubi.[13] when King Mthimkhulu II died in the ensuing battle and as both Prince Langalibalele I and his elder brother Prince Dlomo III were Still children, and so King Mthimkhulu II's brother Prince Mahwanqa assumed the regency. Prince Mahwanqa, rather than resolve the differences with the amaNgwana, fled northwards across the Pongola river (northern boundary of KwaZulu-Natal) to the Wakkerstroom area of Mpumalanga with the two boys where he sought sanctuary amongst the AmaNgwana Clan. Other members of the tribe fled southwards to Pondoland, or westwards to the Orange Free State and the Basutoland; those fleeing to Basutoland placing themselves under the protection of Chief Molapo. After the assassination of King Shaka kaSenzangakhona in 1828, Prince Mahwanqa returned to the AmaHlubi's traditional lands. Since Prince Mahwanqa was not subject to King Dingane, King Shaka's successor, he set about rebuilding his army.[3][12]

Once Prince Dlomo III came of age, Prince Mahwanqa was reluctant to relinquish the regency and wished to transfer the Kingship to Prince Langalibalele I, but Prince Mahwanqa's troops revolted and Prince Mahwanqa was slailed in the ensuing battle and Died. Then Prince Dlomo III took over, on taking the Kingship he paid a visit to the then AmaZulu king Dingane at the royal kraal in UMGungundlovu where he argued that the best course would be for him King Dlomo III to retain the Kingship of the AmaChibi and than King Dingane should return his cattle. King Dingane however ordered the murder of King Dlomo III. in 1839 a year before he died, so that Prince Langalibalele I to became king of the AmaHlubi. Under the guidance of Zimane, the great man in the AmaHlubi kingdom, that King Langalibalele I was circumcised and initiated into the rituals of the kingdom. He then took his first wife – he was later to take another three wives.[3]

Prince Duba, Princess Mini and Prince Luphalule were King Langalibalele I's half brothers & sister who plotted to have him killed and eaten by the cannibals. Prince Duba asked King Langalibalele I to accompany him to his mother's place at the AmaJuba Clan mountains. King Langalibalele I was tied to a pole. It is said he was saved by girls who saw King Langalibalele I and reported the matter to Gxiva, his friend. Gxiva managed to release King Langalibalele I who escaped during the night and crossed the Mzinyathi river which was in flooded. King Langalibalele I had a long history of escapes including escaping being killed by the AmaZulu Clan.

In 1848 King Mpande of AmaZulu Clan summoned King Langalibilele I to the royal kraal. King Langalibalele I, mindful of what had happened to his brother King Dlomo III, refused, and King Mpande, incensed by King Langalibalele I's refusal, launched an attack. The AmaHlubi and the *AmaPutini* fled across the Buffalo River into the Klip River country and King Langalibilele I appealed to Martin West, the lieutenant governor of Natal for protection. In December 1849, after negotiations in which Shepstone exhibited considerable diplomacy, the *AmaChibi*, now reduced to 7000 in number, were granted 364 km² of good land on the banks of the Little Bushmans River, between the newly established European settlement of Bushmans River (Estcourt) and the Drakensberg. It was hoped that the AmaHlubi would provide a buffer between the bushmen and the settlers and so protect the settlers' cattle from the bushmen. This area proved too small and within a few years, the Hlubi kingdom settlement had spread to over 6000 km².[3]

The British Government required that the colonies be self-supporting in so far as was possible, resulting in various taxes being imposed on all residents. In the 1850s military levies and a hut tax were imposed on the native population who lived within the limits of the Colony. In 1873 a marriage tax of £5 imposed by the colonial government caused much resentment.[14]

During most of the nineteenth century, the Colony of Natal had two systems of law – colonial law which applied to settlers and which was based on Roman Dutch law and native law which applied to the indigenous population and which was based on traditional tribal law. Native law was administered by the indigenous chiefs and, "in so far it was not repugnant to the dictates of humanity",[21] was upheld by colonial magistrates. Indigenous people could, after a lengthy process, apply for exemption from native law. As of 1876, no indigenous people had successfully made such an application.[15]

The trial of Langalibalele started on 16 January 1874 and was described by Pearse as a "disgrace to British justice". Langalibalele was tried under native law with Pine and Shepstone, the chief accusers presiding over the court without the assistance of a Supreme Court judge. Langalibalele was denied the right to have a counsel until the third day of the trial, the counsel was not permitted to interview the prisoner nor was he permitted to cross-examine the witnesses. Langalibalele was sentenced to banishment for life and as the Colony of Natal had no suitable place of detention, the neighbouring Cape Colony to the west was prevailed upon to make Robben Island available for Langalibalele's imprisonment. British Governor Henry Barkly assented and the Chief was immediately transferred.[22][23]

Bishop Colenso, led the outcry against Langalibalele's banishment

Almost immediately after Langalibalele arrived at Robben island, information began to surface across southern Africa about the unfair nature of the Chief's treatment. Doubts were soon raised about the fairness of the trial, and about whether Langalibalele actually intended to rebel at all.

John Colenso, first Bishop of Natal, led the outcry. He journeyed to England to plead Langalibalele's case personally and succeeded in getting the case returned to the South African courts.[23] Charles Rawden Maclean (John Ross) wrote a letter to the editor of The Times in support of Langalibalele. In 1824 Maclean had been shipwrecked at Port Natal as a boy and stranded with his companions for four years. In 1827 he walked to Lourenco Marques, some 600 km away to obtained medical supplies.[24] In his letter, Maclean, who had spent much of his time in Southern Africa at Shaka's royal kraal, described that in traditional African society a chief, summoned to the royal kraal in the manner in which Langalibilele had been summoned by the Natal Government, was often executed or at the very least had his cattle and wives confiscated. He also explained that his personal interest in the case was the protection that he had received from Langalibilele's namesake during the latter stages of his journey to Lourenco Marques.

The ruling government of the semi-independent Cape Colony soon came to the conclusion that Langalibalele had been unjustly sentenced, though much of the Cape's legislature on the other hand remained wary of the Hlubi chief. The Cape government Minister and spokesman John X. Merriman publicly condemned the trial ("Natal Prisoner's Bill") and demanded that it be considered illegitimate. The Cape government at the time was dominated by liberals, and their arguments on the matter were twofold. Firstly, they insisted that no white man would have been sentenced so severely, that the Natal court had therefore been guilty of racial prejudice, and that Langalibalele "had been victimised because of his colour". Secondly, they argued that, as a locally elected government, they neither fell under Natal's jurisdiction, nor were obliged to follow British imperial requests in this regard.[25] In response, many stated that they had been entrusted by a neighbouring state with the custody of a prisoner, who, if released, could increase the threat of war on the Cape frontier or Natal. It was argued that Langalibalele had been tried under Native Law, and that this should be honoured, regardless of how harsh the sentence seemed.[26] The resulting bill to have Langalibalele released from Robben island faced opposition in the Cape's Legislature, and only succeeded when the Cape Prime Minister himself threatened to resign if it was not passed.[27] The pressure to reconsider the sentence grew, and in August 1875, after Carnarvon, the Colonial Secretary had finally referred the case back to the courts in the Cape Colony,[23] Langalibalele was allowed to leave Robben Island. He was obliged to remain in the Cape Colony for the time being, until 1887 when he was permitted to return to Natal. On his return to Natal, he was confined to the Swartkop location near Pietermaritzburg. He never regained his power as leader of the Hlubi; he died in 1889 and was buried at Ntabamhlope, 25 kilometres west of Estcourt.[28] In keeping with the amaHlubi tradition, his burial place was kept secret until in October 1950 his grandson revealed the site to the Native Commissioner in Estcourt.[22]

The immediate reaction to the failure to apprehend Langalibalele was an improvement in the colony's security and the search for a scapegoat.

Nelson Mandela laid a wreath on Langalibalele's grave

Security was improved by the Governor of the Cape Colony, Sir Henry Barkly, sending a contingent of 200 men to Natal while both the neighbouring Boer Republics mobilised men to prevent Langalibalele seeking help for the Zulu king Cetshwayo.

With most of the colonists supporting the colonial government,[29] Colenso, who had once been a staunch believer in the expansion of the British Empire[30] bore the brunt of the criticism – both his theological views and his liberal views towards the native population were unpopular in the Natal Colony. To a lesser extent Durnford's views that were similar to Colenso's, and although he had held his nerve during the confrontation with the amaHlubi at the top of the Bushmans River Pass, he was ostracised from local society.

One of the underlying causes of the Langalibalele "rebellion" was an inconsistent policy in the various British colonies towards the native populations and in particular the ownership of guns. In the United Kingdom, Lord Carnarvon who returned to the post of Secretary of State for the Colonies in 1874 proposed a confederation of states in Southern Africa, under the control of Britain, but in reality this was a euphemism for a common native policy. While his proposed native policy was too liberal for the Boer republics, it was considered too harsh by the Cape's government, which also rejected the way in which it was to be forcibly imposed on southern Africa from outside. The ill-fated confederation scheme also required the British annexation of the remaining independent states of southern Africa, leading to the Anglo-Zulu War and the First Anglo-Boer War, among other conflicts. In the end, the confederation plan came to naught.[31][32]

The year before the rebellion, the Cape Colony had been granted responsible government[33] and in Natal there was agitation for a similar form of government. The Colonial Office however reviewed the role of native law and in 1875 established the Native High Court which was to rule on matters pertaining to native law.[34] Responsible government did not come to Natal until 1895, over twenty years after the rebellion.

Langalibalele's legacy continued into the late twentieth and early twenty-first centuries. In 1990, shortly after his own release from Robben Island Nelson Mandela laid a wreath on Langalibalele's grave in recognition of Langalibalele's own internment there.[35][36] In 2005 the amaHlubi people presented a Submission to the Commission on Traditional Leadership Disputes and Claims under the Framework Act to recognise Ingonyama Muziwenkosi ka Tatazela ka Siyephu ka Langalibalele, otherwise known as Langalibalele II as king of the amaHlubi.[11] However, in 2010 the Nhlapo Commission found that since the amaHlubi has been dispersed before the colonial era they did not have a claim to a kingship.[37][38][39]