Archie Mafeje

Archibald Boyce Monwabisi Mafeje (30 March 1936–28 March 2007), commonly known as Archie Mafeje, was a South African anthropologist and activist.

Professor Archie Mafeje FAAS
Archie Mafeje in Adderley Street, Cape Town in August 1961
Born	Archibald Boyce Monwabisi Mafeje (1936-03-30)30 March 1936 Eastern Cape, South Africa
Died	28 March 2007(2007-03-28) (aged 70) Pretoria, South Africa
Education	Nqabara Secondary School Healdtown Missionary College University of Cape Town (MA) King's College, University of Cambridge (PhD)
Known for	The “Mafeje Affair”
Spouse	Shahida El Baz
Scientific career
Fields	Social anthropology Political Anthropology Urban Sociology African history
Institutions	University of Dar Es Salaam Institute of Social Studies CODESRIA University of Namibia American University in Cairo
Thesis	Social and Economic Mobility in a Peasant Society: A Study of Commercial Farmers in Buganda (1968)
Doctoral advisor	Audrey Richards
Other academic advisors	Monica Wilson (MA)

Born in the Eastern Cape, he received degrees from the University of Cape Town (UCT) and Cambridge University. He became a professor at universities in Europe, the Americas, and Africa, but spent most of his career away from apartheid South Africa after he was blocked from teaching at UCT.

Mafeje was one of many anti-apartheid activists in exile. As an important Pan-African intellectual, he studied African history and anthropology. He demanded that imperialist, Western ideals be eliminated from Black African anthropology, pushing for the decolonisation of African anthropology and challenging anthropology's entrenched notions of colonialism and racial hierarchy.

Early life and education

Archibald Boyce Monwabisi Mafeje was born on 30 March 1936 in a remote village in the Ngcobo (Thembuland), Eastern Cape, South Africa.^[1] His father, Bennett, was the headmaster of Gubenxa Junior School^[2] and his mother was a teacher.^[3] Archie was the oldest of 7 siblings: Vuyiswa (born in 1940), Mbulezi (born in 1942), Khumbuzo (born in 1944), Mzandile (born in 1947), Thozama (born in 1949), and Nandipha (born in 1954).^[2]

In 1951 and 1952, Mafeje completed his Junior Certificate at Nqabara Secondary School, a Methodist missionary school in Willowvale District. There, Nathaniel Honono,^[4] the school's headmaster, introduced Mafeje and the other pupils to the politics of the Non-European Unity Movement.^[2]

Mafeje was then matriculated in 1954 to Healdtown Comprehensive School, Fort Beaufort, a Methodist missionary with a list of alums that includes Nelson Mandela and Robert Sobukwe.^[3] There, Mafeje was deeply influenced by Livingstone Mqotsi, a history teacher,^[5][3] and started participating actively in groups connected to the Non-European Unity Movement.^[6]

 

Archie Mafeje and Hudson Matabese in the early 1950s during his years at Healdtown Comprehensive School

Mafeje joined the Fort Hare Native College, a black university in Eastern Cape, in the mid-1955 to study zoology, but he left after one year.^{[7][3][note 1]} He then enrolled at the University of Cape Town (UCT) in 1957, joining the minority for non-white student numbering less than twenty out of five thousand students. At UCT, he initially enrolled for a Bachelor of Science (BSc) in biology, but failed to pass the required courses.^[9][10] Mafeje described how “as a biology student in the late 1950s at UCT, I had been taught the same [racist attitudes] by my white professors who nonetheless regarded me as the other.”^[10][9] He then switched to studying social anthropology in 1959. In 1960, he completed a Bachelor of Arts in Urban Sociology with honours, followed by a Master of Arts (MA) with a distinction in Political Anthropology, before leaving the university in 1963.^[11][12][13] At UCT, he was part of the Society of Young Africa (SOYA) and the Cape Peninsula Student Union (CPSU).^[6][14][15]

Mafeje master’s project was supervised by Professor Monica Wilson, in which Mafeje's utilised his knowledge of the Xhosa language and his father's connections^{[note 2]} to complete the fieldwork in Langa between November 1960 and September 1962.^[16][14] Monica Wilson then wrote the study into a scientific paper titled Langa: A Study of Social Groups in an African Township, published as a book by Oxford University Press in 1963.^[16] However, in the early 1970s and as Mafeje's critique of [white] anthropology increased, Mafeje distanced himself from the book, and pointed to Wilson’s underlying Christian liberal ideology, which he perceived as a limitation because it favours Eurocentric theoretical approaches.^[2][11]

In August 1963, Mafeje spoke to a group that was "illegally gathered", and as a result, he was detained. Then, he was sent to Flagstaff to stand trial. He was fined and sent back to Cape Town instead of being prosecuted.^[3][17] Mafeje then moved to the UK initially as a research assistant at the University of Cambridge after being recommended by Wilson, but then completed a Doctor of Philosophy under Audrey Richards at the King's College, University of Cambridge, in the late 1960s.^{[12][note 3]} Richards had doubts about Mafeje's work ethic^{[note 4]} and ability to be an academic,^{[note 5]} particularly when it came to handling theories, text analysis, and fieldwork.^[11] Mafeje's letter to Richards after his PhD summed up their relationship^[11]

Although personally you are not to blame and, in fact, you did everything to help, you are associated with this experience in Cambridge. Your frequent charge that I was ungrateful to you for the various things you had done for me ... did not make me feel any better. As a matter of fact, I began to wonder why you continued to help at all if that is what you felt about things. Whatever your complaints, one thing certain is that you knew from me that I was fully aware and appreciative of everything you have done for me. But for my own reasons, I was not going to allow myself to be ‘adopted’ by anybody (dated 10 June 1970)

The “Mafeje Affair”

Background

Mafeje sought to return to his University of Cape Town (UCT) and applied for a senior lecturer post that UCT widely advertised in August 1967.^[20] He was unanimously^[21][20] offered a post as Senior lecturer of social anthropology by UCT Council.^[7][22] By law, the UCT could only admit white students unless suitable courses were not available at black universities. Still, the law did not explicitly bar UCT from hiring non-white faculty.^[21][20]

UCT rescinding Mafeje’s offer

 

News column on Tyler Morning Telegraph on 24 October 1968

Mafeje was scheduled to start in May 1968, but UCT Council decided to withdraw Mafeje’s employment offer because the Government threatened to cut funding and impose sanctions on UCT should it appoint him.^[22][8][7] The Minister of National Education, Senator Jan de Klerk, told UCT Council about the^[23][7]

government’s intense displeasure at the decision to appoint an African, which is tantamount to flouting the accepted traditional outlook of South Africa. Should your Council disregard my appeal and give effect to this decision, the government will not hesitate in taking such action as it may deem fit to ensure that the tradition referred to above is observed

Being aware of the significant number of Jewish students at UCT, the South African government went to the extent of reminding these students that the government had recently loosened the laws to allow them to send money to Israel during the 1967 war, and threatened to reverse the law.^[21][24]

Students' backlash and sit-in

 

Wikimedia Commons has media related to The "Mafeje affair".

 

UCT's students descending to the Bremner Building after surrounding Jameson hall (today's Sarah Baartman Hall)

The Council decision angered UCT’s students and led to protests that failed to pressure the Council to reverse their decision.^[25] On Thursday, 15 August 1968, Duncan Innes (National Union of South African Students president)^[7] and Raphie Kaplinsky (from Radical Society),^[26] among other students organised a mass meeting that surrounded the Jameson Hall (today's Sarah Baartman Hall) with over 1000 students, before marching and occupying the Bremner Building for a sit-in in the UCT Council/Senate meeting room.The student demanded Mafeje be reinstated, declared August 20 Mafeje Day, and put measures to be put in place to protect academic freedom.^[12][27]

 

The students sit-in at the Bremner Building

The sit-in lasted for nine days, with participation from approximately 600 students, despite intimidation and counter-protests.^[28] These intimidations were in the form of smoke bombs, a false bomb threat,^[22][8] shots being fired at the doors, Afrikaans students from Stellenbosch University (fifty kilometres away) being sent to beat the students at the sit-in, and John Vorster, the Prime Minister, calling the protest leaders and threatening them.^[28][7] Intimidation did not cause harm but scared away potential supporters.^[21] Students at other universities, including the University of Natal and the University of Witwatersrand, voted for full support of UCT student action and staged demonstrations in solidarity.^[29] On August 19, Vorster successfully intervened against the University of Witwatersrand's sympathy march. The next day Afrikaans students from Pretoria University forcibly shaved the heads of Witwatersrand's students.^[21][29]

The sit-in gained international coverage and was considered part of the global protests of 1968 that received support from students mounting barricades in Paris and London.^[28][30] However, the protest crumbled when counter-protestors stormed the building with weapons and dogs while the photos of some of the protestors were passed around to create targets for the counter-protestors.^[29] The National Union of Students called an end to the sit-in on August 23, the protest's ninth day, as the protest eventually died down.^[22] Maurice Pope, Dean of the Faculty of Humanities, resigned and left South Africa in protest.^[31][32]

The immediate aftermath

Apartheid government retaliation

The Security Police began acting against the student protest organisers under the Riotous Assemblies Act of 1956. Some were convicted by magistrates but later acquitted on appeal.^[29] Passports were withdrawn from Duncan Innes (NUSAS president) and Raphie Kaplinsky, but they managed to flee the country. One executive member and the vice president of NUSAS were instructed to depart from South Africa before the end of 1968. Both were Rhodesians enrolled in universities in South Africa.^{[note 6]} Police officers questioned the Rhodes University Student Union's president, who was later informed that his citizenship had been revoked.^[33]

Student reaction

Martin Plaut, BBC Africa Editor and one of the students to participate in the sit-in, said it was not a failure as it refuted the government's assertion that all white people backed its discriminatory policies and that many of those who participated in the sit-in actively participated in the movements that led to the end of apartheid.^[28] Students who participated in the sit-in later insisted that they had never met Mafeje and never sought to learn what had become of him. Lungisile suggested that, in the eyes of the students, the “Mafeje Affair” was not about Mafeje, the individual, but rather about academic freedom and the autonomy of universities.^[34]

UCT council response

UCT Council argued that they were "coerced" and "duressed" by the government,^[20] and complying with the government’s request meant that they still got the theoretical right to hire non-white academics.^[28] However, up until 1980, UCT had not appointed another black person.^[21] In Mafeje's honour, UCT created the Academic Freedom Research Award, which was not awarded to anyone,^[20] and erected a plaque acknowledging that the government had restricted the university's authority to choose its academics.^{[21][note 7]}

Mafeje and UCT relationship afterwards

Shortly thereafter, Mafeje left South Africa to pursue a career abroad.^[22] During the negotiations to end apartheid in South Africa in the early 1990s, UCT offered Mafeje his 1968 senior lecturer position back on a one-year contract,^[34] but he declined the position as he was already a well-established professor. Mafeje said he found the offer “most demeaning.”^{[note 8][24]} In 1994, Mafeje applied for the A.C. Jordan Chair in African Studies at UCT, but his application was rejected as he was deemed “unsuitable for the position.”^[28] Mahmood Mamdani, an Indian-born Ugandan professor, was appointed instead.^[35] He left after having disagreements with the administration on his draft syllabus of a foundation course on Africa called Problematizing Africa.^[36] This was dubbed the Mamdani Affair.^[37][38]

UCT belated apology

In 2002, Njabulo Ndebele, UCT Vice-Chancellor, re-opened the matter of the Mafeje affair.^[34] In 2003, UCT officially apologised to Mafeje and offered him an honorary doctorate, but he did not respond to UCT's offer.^[24][34]

In 2008 - after Mafeje died - and on the incident's 40th anniversary, UCT formally apologised to Mafeje's family.^[39] In the citation, Emeritus Professor Francis Wilson wrote:^[40]

This then is the man, armed with a Cambridge PhD and a classic published urban study, whose appointment as a senior lecturer was rescinded by the university Council after pressure from the apartheid government in 1968. This is also the man for whom in the early 1990s we (and I include myself) at UCT all failed to provide the appropriate space to enable him to come home to teach and write as he so badly wanted to do

Mafeje's family accepted the apology.^[28] UCT also posthumously awarded him an honorary doctorate in Social Science, established a scholarship in his honour and renamed the sit-in meeting room, the Mafeje Room with a plaque honouring Mafeje now presides in front of the Senate meeting room that the protestors' held throughout their action.^[41] UCT also established the Archie Mafeje Chair in Critical and Decolonial Humanities.^[42]

UCT alumni commemorated the 40th^[39] and 50th (golden) anniversary of the sit-in with.^[22][43]

Academic career

Mafeje assumed the position of a senior lecturer in 1969, before becoming a Professor and the head of the Sociology Department at the University of Dar Es Salaam.^[11] However, he was seriously injured in a vehicle accident in 1971.^[3] He then stayed in Uganda and carried out surveys on African farmers.^[44]

Between 1972 and 1975, Mafeje Chaired the Institute of Social Studies' Urban Development and Labour Studies Program, where he first met Shahida El-Baz (Arabic: شهيدة الباز), an academic and activist from Egypt who would later become his wife.^[45] Mafeje was appointed Queen Juliana Professor of Development Sociology and Anthropology by a Parliamentary act in 1973, aged 36.^[46][3] He was also appointed one of the Queen's lords, with his name engraved on the prestigious blue pages of the Dutch National Directorate, as one of the first Africans to receive this honour.^[47][11]

With the assistance of Mafeje in 1973, the Council for the Development of Social Science Research in Africa (CODESRIA) was founded to promote an Afrocentric approach and eliminate the Western perspective from pan-African research.^[8] Archie was appointed Professor of Sociology and Anthropology at American University in Cairo from 1992 to 1994, and was also chosen to lead the University of Namibia's Multidisciplinary Research Center. Mafeje served as a senior fellow and guest lecturer at several colleges and research centres in North America, Europe, and Africa.^[3][47]

Mafeje returned to South Africa in 2000 after spending more than 30 years in exile and took the position of a Research Fellow at the African Renaissance Centre at the National Research Foundation. He joined CODESRIA's Scientific Committee in 2001. He received the Honorary Life Membership of CODESRIA in 2003 and was named CODESRIA Distinguished Fellow in 2005.^[3][2]

Research and ideology

Mafeje was one of many anti-apartheid activists in exile. As an important Pan-African intellectual, he studied African history and anthropology and wrote about the anti-apartheid movement.^[48][49] Mafeje published highly influential sociological essays and books in the fields of development^[50] and agrarian studies,^[51][52] economic models,^[53][54] politics,^[55] and the politics of social scientific knowledge production in Africa.^[56] He is considered one of the leading contemporary African anthropologists; however, he is more of a critical theorist than a field researcher.^[57]

Mafeje scholarly work significantly contributed to the decolonization of African identity and its historical past,^[58][59] criticising anthropology's typically Eurocentric techniques^[60] and beliefs.^[61][62] He demanded that imperialist^[63] and Western ideals^[64] be eliminated from Black African anthropology,^[65] which led to an examination of the discipline's founding principles and the methods by which academics approached the study of the attributed other.^[66][67] CODESRIA, which promoted an Afrocentric approach^[68] and eliminated the Western perspective from pan-African research, was founded with the assistance of Mafeje.^[8] He was one of the very first to dedicate himself to deconstructing the ideology of tribalism.^[69]

His work includes a whole series of debates and polemics with scholars like Harold Wolpe,^[70] Ali Mazrui,^[71] Achille Mbembe,^[72] and Sally Falk Moore,^[73] his favourite target who was an [white] anthropologist and Chair at Harvard University.^[74][75] Mafeje is part of the first generation of indigenous researchers, who reject the colonialist and neo-colonialist interpretations of Africa.^[76] According to Mafeje, [white] anthropology is inherently problematic since it is founded on the pursuit of otherness, which breeds racism and apartheid, as South Africa's experience plainly demonstrates.^[77][78] [White] Colonial anthropology is therefore doomed to the extent that it embodies the separation of the subject (the white anthropologist) and the object (the Africans).^[79][80] However, Sally Falk Moore discredited Mafeje’s claims, accused him for lunching unfounded personal attacks, while “trying to kill a dead horse”, i.e., colonial anthropology.^[73]

Mafeje is perceived as one of Africa’s most prominent intellectuals who mixed his superb scholarship with his experience as an oppressed black person.^[81][82][83] After he passed away, his work gained wide attention and a growing interest from other scholars.^[84][85][86]

Personal life and death

Mafeje was married to Shahida; they had five children, Nandipha Mafeje, Lumko Nkanyuza-Mafeje, Lungisa Nkanyuza-Mafeje, Xolani Mafeje, and Dana Mafeje.^[41] Mafeje died in Pretoria on 28 March 2007.^[1]

Honours

Mafeje was elected a Fellow of the African Academy of Sciences in 1986.^[87] He received the Honorary Life Membership of CODESRIA in 2003 and was named CODESRIA Distinguished Fellow in 2005.^[3] Along with UCT honours, the University of South Africa established the Archie Mafeje Institute for Applied Social Policy Research (AMRI) in 2017.^[88][89] In addition, Archibald Mafeje PhD Scholarship was established in 2014 by Tiso Foundation.^[90]

Bibliography

• The Ideology of 'Tribalism' (1971). The Journal of Modern African Studies. 9 (2): 253–261. ISSN 0022-278X
• Agrarian Revolution and the Land Question in Buganda (1973). Institute of Social Studies.
• Neo-colonialism, State Capitalism, Or Revolution? (1977)
• Science, ideology and development: three essays on development theory (1978). Uppsala: Scandinavian Institute of African studies. ISBN 91-7106-134-7. OCLC 4592269
• The theory and ethnography of African social formations: the case of the interlacustrine kingdoms (1991). CODESRIA. ISBN 1-870784-09-X. OCLC 466433232
• In search of an alternative: a collection of essays on revolutionary theory and politics (1992). SAPES Trust. Harare: SAPES Books. ISBN 0-7974-1087-2. OCLC 29526084
• African philosophical projections and prospects for the indigenisation of political and intellectual discourse (1992). SAPES Trust. Harare: SAPES Books. ISBN 0-7974-1141-0. OCLC 30867290
• The national question in southern African settler societies (1997). SAPES Trust. Harare: SAPES Books. ISBN 1-77905-059-3. OCLC 48418757

Notes

1. some sources claims that he was actually expelled - for encouraging political activities.^[8][6]
2. Mafeje's father has taught at Langa High School in the 1930s
3. This year is disputed as some sources mentions 1966,^[18] 1968,^[19] or 1969^[17]).^[11]
4. Lungisile used the word "intelligence", but the letter from Richard seems to question Mafeje's work ethic as she said "I don’t understand what is holding him up. He is quick and brilliant in discussion and a popular supervisor — always impresses newcomers. Yet he seems unable to read a document and get anything out of it ... His stuff is like a clever man who isn’t working, but his fellows say (unprovoked) that he is an obsessional worker!"
5. ‘In spite of his quickness and ability, I know for certain now that Archie has no academic gifts although I think he will do well in an organizing job at a university because of his charm of manner, quickness and enthusiasm’
6. In the past, students from Rhodesia were automatically permitted to remain in South Africa
7. Harry Oppenheimer, UCT Chancellor, unveiled the plaque on 13 December 1968. It recorded that, ‘...the right of appointing lecturers at the sole discretion of the University was takenaway in the year 1968 and restored in the year ...’ The year remained blank^[20]
8. Mafeje wrote, "I fail to see how after 18 years of being a professor internationally I could be offered a research fellowship at the rank of senior lecturer at the University of Cape Town. This becomes even more incomprehensible when one recalls that one had been offered an appointment at the same rank by the same university as far back as 1968 ... After 27 years in exile I do not intend to return to South Africa under any conditions. Some of the senior staff at the University of Cape Town should have understood this"

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55. Mafeje, Archie (1978). "Soweto and its aftermath". Review of African Political Economy. 5 (11): 17–30. doi:10.1080/03056247808703347. ISSN 0305-6244.
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59. Nyoka, Bongani (2019). Voices of liberation : Archie Mafeje. ISBN 978-0-7969-2564-0. OCLC 1113104370.
60. Mafeje, Archie (1986). "South Africa: The Dynamics of a Beleaguered State". African Journal of Political Economy / Revue Africaine d'Economie Politique. 1 (1): 95–119. ISSN 1017-4974. JSTOR 23500221.
61. Mafeje, Archie (1992). In search of an alternative : a collection of essays on revolutionary theory and politics. SAPES Trust. Harare: SAPES Books. ISBN 0-7974-1087-2. OCLC 29526084.
62. The Postcolonial Turn: Re-Imagining Anthropology and Africa. Langaa RPCIG. 2011. doi:10.2307/j.ctvk3gm9f. ISBN 978-9956-726-65-3. JSTOR j.ctvk3gm9f.
63. Mafeje, Archie (1998). "Anthropology and Independent Africans: Suicide or End of an Era?". African Sociological Review / Revue Africaine de Sociologie. 2 (1): 1–43. ISSN 1027-4332. JSTOR 44895983.
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Further reading

• Bongani Nyoka (2019). Voices of liberation: Archie Mafeje. ISBN 978-0-7969-2564-0. OCLC 1113104370.
• Fred Hendricks (2008-12-03). The Mafeje Affair: The University of Cape Town and Apartheid. African Studies. 67 (3): 423–451. doi:10.1080/00020180802505061. ISSN 0002-0184. S2CID 145251370
• Bongani Nyoka (2020-09). The Social and Political Thought of Archie Mafeje, Wits University Press, pp. 201–228, doi:10.18772/12020095942

External links

 

Wikimedia Commons has media related to Archie Mafeje.

• The Social and Political Thought of Archie Mafeje, Centre for Leadership Ethics, University of Fort Hare (2021-03-02), YouTube
• Was Mafeje a Marxist?, Bongani Nyoka, YouTube