144 " PRESIDENTIAL ADDRESS SECTION E. 



valleys, and even chosen places on the hillside, the .c^anlens of 

 the community being usually grouped together. 



Their pasture-land included all the remaining area, where 

 the cattle wandered at will. For mutual self-protection, regula- 

 tions were framed fining severely the owner of cattle which 

 wandered into anyone else's garden, and the gardens themselves 

 were scrupulously protected from violation. But in any case 

 folk were expected to make adequate arrangements ior the pro- 

 tection of their own gardens. It would seem that the sanctity 

 of the garden land was maintained in large measure on account 

 of the universal fear of witchcraft, and arising out of the 

 universal belief that one man might bewitch another, or his 

 garden. If one were found in another's garden at any time the 

 witchcraft cry would be raised, and the culprit would be cruelly 

 done to death. Since no one wished to meet his death thus, 

 each one carefully avoided trespassing on another's garden land, 

 abstaining discreetly and as far as possible from even the 

 appearance of evil. With this tradition so deeply rooted in 

 the native mind, there has been little tendency to enclose, 

 especially as under communal tenure the land does not become 

 the possession of the individual. He is only given the right 

 to cultivate it. 



But now the tribalism that was so marked and universal a 

 characteristic of the native social system is" steadily breaking 

 down, and the transition may be observed in all its stages in the 

 Transkeian Territories. Contact with the white man was bound 

 to tell in the long run, and inducements on the one hand, to- 

 gether with pressure on the other hand, of an economic kind, 

 couM not be resisted for ever, while all the time underneath the 

 whole of the movement the leaven of education continued to 

 work quietly and effectively. Slowly it was realised that the 

 tribe no longer helped, as it used to, in the struggle for existence, 

 and that individual effort itself was becoming more and more 

 essential. This follows directly from the education we are giving 

 them. It is not reasonable, for instance, to expect educated 

 natives to continue to give allegiance to some raw, ignorant 

 hereditary chief, just because he happens to be the chief. The 

 change was bound to come, and now that it has come we are 

 beginning to understand that it is profound in character. The 

 whole movement was accelerated by the Glen Grey Act of 1894, 

 in which provision was made for the settlement of the natives 

 of the Glen Grey District upon the land, allotments being made 

 to individual applicants. This experiment proved to be the 

 beginning of great things, for the success of the scheme led to 

 its extension by Proclamation to the Transkeian Territories (and 

 if results count, it will yet be applied inevitablv in all the Native 

 Territories of the Union), great wisdom being shown in making 

 the measure permissive, and applicable only to such districts as 

 voluntarily desired to have it. This was done in anticipation 

 of the (lav when large numbers of natives would be dissatisfied 



